{
  "verse_id": "5.27",
  "mūla": {
    "devanāgarī": "स्पर्शान् कृत्वा बहिर् बाह्यांश् चक्षुश् चैवान्तरे भ्रुवोः | प्राणापानौ समौ कृत्वा नासाभ्यन्तर-चारिणौ",
    "iast": "sparśān kṛtvā bahir bāhyāṃś cakṣuś caivāntare bhruvoḥ | prāṇāpānau samau kṛtvā nāsābhyantara-cāriṇau",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 27",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "sparśān",
      "lemma": "sparśa",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "शब्दादीन् कृत्वा बहिः बाह्यान् श्रोत्रादिद्वारेण अन्तः बुद्धौ प्रवेशिताः शब्दादयः विषयाः तान् अचिन्तयतः शब्दादयो बाह्या",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "बहिः कृत्वा बाह्येन्द्रियव्यापारं सर्वम् उपसंहृत्य योगयोग्यासने ऋजुकाय उपविश्य चक्षुः भ्रुवोः अन्तरे नासाग्रे विन्यस्य",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "स्पर्शान्"
    },
    {
      "surface_form": "kṛtvā",
      "lemma": "kṛ",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "बहिः बाह्यान् श्रोत्रादिद्वारेण अन्तः बुद्धौ प्रवेशिताः शब्दादयः विषयाः तान् अचिन्तयतः शब्दादयो बाह्या बहिरेव कृताः भवन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "बाह्येन्द्रियव्यापारं सर्वम् उपसंहृत्य योगयोग्यासने ऋजुकाय उपविश्य चक्षुः भ्रुवोः अन्तरे नासाग्रे विन्यस्य नासाभ्यन्तरच",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "श्रोत्रादीनि योगेन नियम्येत्यर्थः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "ज्ञानप्रधानं चक्षुश्च भ्रुवोरन्तरे कृत्वा अर्द्धोन्मीलितलोचनेनमन एकाग्रं कृत्वेत्यर्थः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "चक्षुश्च भ्रुवोरन्तरे भ्रूमध्य",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "परवैराग्यवशेन तत्तदाकारां वृत्तिमनुत्पाद्येत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कृत्वा"
    },
    {
      "surface_form": "bahis",
      "lemma": "bahis",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बहिस्"
    },
    {
      "surface_form": "bāhyān",
      "lemma": "bāhya",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बाह्यान्"
    },
    {
      "surface_form": "cakṣuḥ",
      "lemma": "cakṣus",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चक्षुः"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "antare",
      "lemma": "antara",
      "grammar": "locative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्तरे"
    },
    {
      "surface_form": "bhruvoḥ",
      "lemma": "bhrū",
      "grammar": "genitive feminine dual noun",
      "senses_attested_in_panel": [
        {
          "sense": "कृत्वा इति अनुषज्यते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अन्तरे नासाग्रे विन्यस्य नासाभ्यन्तरचारिणौ प्राणापानौ समौ कृत्वा उच्छवासनिः श्वासौ समगति कृत्वा आत्मावलोकनाद् अन्यत्र प",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "कृत्वेत्यनुषज्यते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भ्रुवोः"
    },
    {
      "surface_form": "prāṇa",
      "lemma": "prāṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्राण"
    },
    {
      "surface_form": "apānau",
      "lemma": "apāna",
      "grammar": "accusative masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपानौ"
    },
    {
      "surface_form": "samau",
      "lemma": "sama",
      "grammar": "accusative masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "समौ"
    },
    {
      "surface_form": "kṛtvā",
      "lemma": "kṛ",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "बहिः बाह्यान् श्रोत्रादिद्वारेण अन्तः बुद्धौ प्रवेशिताः शब्दादयः विषयाः तान् अचिन्तयतः शब्दादयो बाह्या बहिरेव कृताः भवन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "बाह्येन्द्रियव्यापारं सर्वम् उपसंहृत्य योगयोग्यासने ऋजुकाय उपविश्य चक्षुः भ्रुवोः अन्तरे नासाग्रे विन्यस्य नासाभ्यन्तरच",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "श्रोत्रादीनि योगेन नियम्येत्यर्थः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "ज्ञानप्रधानं चक्षुश्च भ्रुवोरन्तरे कृत्वा अर्द्धोन्मीलितलोचनेनमन एकाग्रं कृत्वेत्यर्थः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "चक्षुश्च भ्रुवोरन्तरे भ्रूमध्य",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "परवैराग्यवशेन तत्तदाकारां वृत्तिमनुत्पाद्येत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कृत्वा"
    },
    {
      "surface_form": "nāsā",
      "lemma": "nāsā",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नासा"
    },
    {
      "surface_form": "abhyantara",
      "lemma": "abhyantara",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अभ्यन्तर"
    },
    {
      "surface_form": "cāriṇau",
      "lemma": "cārin",
      "grammar": "accusative masculine dual noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चारिणौ"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "5.28",
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    {
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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_5.27",
        "anandgiri_5.27"
      ],
      "score": 0.5,
      "english_rendering": "Sound, touch, and the rest — sense-objects (viṣayāḥ) that have crept inward through the ear and eye — are cast back outside by simply refusing to think them. The gaze is held in the space between the brows (bhruvoḥ antare), and the two breaths, prāṇa and apāna, which travel within the nostrils (nāsābhyantara-cāriṇau), are equalized — not as an end in themselves but as the outer scaffolding for the true work: restraining senses, mind, and buddhi (yatendriyamanobuddhiḥ) so that the muni, the one who broods on liberation alone, stands already free. For Śaṅkara these are merely preparatory rungs; the real gate is jñāna, and the muktaḥ who keeps desire, fear, and anger absent is not approaching freedom — he is freedom.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.27",
        "vedantadeshika_5.27"
      ],
      "score": 0.5,
      "english_rendering": "Seated erect on the proper āsana, the yogin withdraws every outward sense-function (bāhyendriyavyāpāra), positions the gaze at the tip of the nose inside the brow-arch (nāsāgre bhruvoḥ antare), and makes prāṇa and apāna move at equal pace (samau kṛtvā) — inbreath and outbreath leveled so that the attention, no longer stolen by contact (sparśa), can rest without interruption on the ātman (ātmāvalokanāt anyatra pravṛttyanarha). Rāmānuja insists the purpose is not mere trance but sustained self-vision (ātmāvalokanśīla) that qualifies the worshipper for bhakti-yoga and ultimately for Bhagavān's grace; the yogin in the sādhana-stage is already as free as one in the siddha-stage.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.27",
        "jayatirtha_5.27"
      ],
      "score": 0.5,
      "english_rendering": "Madhva reads these half-verses as a precise technical prescription for dhyāna-yoga: the ear and other sense-organs are controlled (niyamya) by yoga so that external contacts (bāhyān sparśān) are literally held outside; the eye is fixed at the midpoint of the brows (bhruvoḥ madhyam avalokayan); and prāṇa-apāna are equalized in kumbhaka — the breath-retention stage (kumbhake sthitatvam) — just as the canon prescribes (nāsāgre vā bhruvoḥ madhye dhyānī cakṣur nidhāpayet). For Madhva the jīva is eternally distinct from Hari; every technical step of this yoga is an act of dependent worship, not a path to identity with Brahman.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.27"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha situates these two verses as the compact (samāsa) display of the yoga already announced at 5.24 — a yoga that, when rooted in Īśvara (Īśvarālambanayoga), ripens across many births into bhakti. External sense-objects (rūparasa and the rest) penetrate inward only through mental dwelling on them; withdrawing that dwelling (taccintātyāga) is what 'casting them outside' means. The half-closed eye (ardhoṇmīlita-locana) placed at the brow-centre, and prāṇa-apāna held in kumbhaka (kumbhayitvā) by way of prāṇāyāma-mime, serve to one-point the mind — but the goal is not yogic siddhi; it is moksaparāyaṇatā oriented entirely toward the Lord (para Īśvara tadālambana), so that the practitioner lives already liberated (jīvanmukta) within the world.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.27"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara explains that external sense-objects, already transformed into inner mental impressions (antaḥ praviṣṭāḥ) by the very act of thinking them, are evicted by abandoning that thinking (taccintātyāga). The gaze is placed at the brow-midpoint (bhrūmadhye) in the half-closed posture (ardhanimilana) — complete closure causes laya-sleep, full opening scatters the mind outward, so the middle position alone avoids both faults. Two interpretations of prāṇa-apāna equalization are offered: either the upward and downward breaths are arrested in kumbhaka (kumbhayitvā), or they are slowed so gently that both apāna and prāṇa wander only within the nostrils, neither entering deep nor escaping far — the nostril itself becomes the whole territory of breath.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.27"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana situates 5.27–28 as the sūtra-verse for the entire sixth chapter, a dense seed that the chapter will unpack: these three ślokas compress karma-yoga → vairāgya → dhyāna-yoga → tattva-jñāna into a single arc. External objects penetrate only by force of rāga (attachment); vairāgya alone expels them (bāhyān iti viśeṣaṇam). The half-closed eye (ardhanimilana) is a five-fold citta-vṛtti remedy — full closure breeds laya (the sleep-modification), full opening breeds the four active vṛttis of distraction; the brow-midpoint posture cuts all five. Prāṇa-apāna kumbhaka cuts off upward and downward movement (ūrdhvādho-gati-viccheda), completing the inner withdrawal so that the muni — the one given to manana — lives at every moment as mukta, not approaching but already arrived.",
      "commentator": "Madhusūdana Sarasvatī"
    }
  },
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    "meter": "anuṣṭubh",
    "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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      "list": "परिणाम",
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        "18.38"
      ]
    },
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      ]
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        "5.24"
      ]
    },
    {
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      "role": "supporting",
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    },
    {
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      ]
    },
    {
      "list": "यतेन्द्रियमनोबुद्धिः",
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      ]
    },
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    {
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      "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)"
  },
  "so_what_questions": [
    "If the verse describes a yoga technique (prāṇāyāma, bhrū-dṛṣṭi), why does Śaṅkara subordinate it entirely to jñāna — and does that make the technique optional or indispensable?",
    "Śrīdhara offers two incompatible readings of 'samau prāṇāpānau': full kumbhaka versus slow continuous breath limited to the nostrils. Which reading is supported by adjacent Gītā verses or by Upaniṣadic parallels?",
    "Madhva specifies kumbhaka by explicit cross-reference to an external canonical statement (nāsāgre vā bhruvoḥ madhye). Which text is he citing, and does it alter the meaning of nāsābhyantara-cāriṇau?",
    "Vallabha claims this yoga generates bhakti only across many births (bahujanma-vipāka). How does this multi-birth framing sit with Rāmānuja's claim that the sādhana-stage yogin is already mukta?",
    "All six commentators agree on the half-closed eye at the brow-midpoint, yet none quotes a Vedic meter-authority for it. Does the anuṣṭubh meter of the verse constrain the reading of cakṣuś caivāntare bhruvoḥ in any way?",
    "Madhusūdana calls these three verses 'sūtra-sthānīya' (in the position of sūtras) for the sixth chapter. Does that hermeneutic move — treating 5.27–28 as the seed of chapter 6 — belong to Sūtrakṛt's prakaraṇa-edge typology?",
    "Across all schools, inward-bound sense-objects are expelled by vairāgya (non-attachment), not by force. Does that shared premise distinguish this verse from haṭha-yoga's forceful withdrawal (pratyāhāra by muscular control)?"
  ],
  "everyday_applications": {
    "advaita": "Before a decision that feels urgent — a reflex reply to a difficult email, a reactive financial move — pause and ask: is this object actually inside me, or have I only entertained it? Refuse to rehearse the scenario mentally for thirty seconds. Śaṅkara's 'casting them back outside' is simply declining to generate the inner narrative; the sense-impression loses its grip without force.",
    "viśiṣṭādvaita": "Use a fixed daily posture — seated, spine erect — before any act of worship or contemplation. Lower the gaze slightly inward at the nose-bridge rather than letting it wander. Rāmānuja's point is that the bodily container matters: ātman-vision requires a prepared vessel, and the same preparation that a yogin performs formally can be approximated by anyone who takes two minutes to settle the body before prayer.",
    "dvaita": "Madhva's kumbhaka prescription translates practically to intentional breath-holds at the top of the inbreath (a count of four inhale, four hold, four exhale). Each retention is not a yoga feat but a deliberate act of subordinating the body's autonomy to conscious intention — a small, repeatable reminder that the jīva does not own its own prāṇa; Hari does.",
    "śuddhādvaita": "Vallabha's frame is permission: if the formal yoga posture is unavailable — commuting, caring for children, at a desk — the interior movement is still accessible. The 'casting outside' is taccintātyāga (dropping the mental looping), not a physical act. Replace the looping thought with a single name or image of Kṛṣṇa. Even an imperfect, abbreviated form of this, repeated across many ordinary moments, is the Puṣṭi-mārga path: prasāda accumulates across many births.",
    "bhakti": "Śrīdhara's double reading of the breath — full kumbhaka or gentle nostril-limited breathing — maps to two practical modes. When energy is low or the mind scattered, use the gentle mode: breathe so slowly that you can feel air only at the nostrils, neither filling the chest fully nor emptying it. When the mind is agitated and active, use a brief kumbhaka at the top of the breath to interrupt the loop. Match the technique to the state; neither is superior.",
    "advaita-bhakti": "Madhusūdana's five-vṛtti analysis of the eye-posture is immediately usable for concentration work: if you find yourself sleepy in meditation (laya), open the gaze slightly; if you find yourself distracted (vikṣepa), lower and half-close. The brow-midpoint is a dynamic target, not a fixed coordinate — it is the posture that holds the tension between inwardness and wakefulness. Return to it whenever you notice the quality of attention shifting in either direction."
  },
  "primary_meaning": "Shut out every sensory contact, fix your gaze in the space between the brows, and balance the inbreath and outbreath as they move within the nostrils."
}