{
  "verse_id": "5.28",
  "mūla": {
    "devanāgarī": "यतेन्द्रिय-मनो-बुद्धिर् मुनिर् मोक्ष-परायणः | विगतेच्छा-भय-क्रोधो यः सदा मुक्त एव सः",
    "iast": "yatendriya-mano-buddhir munir mokṣa-parāyaṇaḥ | vigatecchā-bhaya-krodho yaḥ sadā mukta eva saḥ",
    "chapter_position": "Chapter 5 (Karma-Sannyāsa-Yoga (The Yoga of Renunciation)), verse 28",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yata",
      "lemma": "√yam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत"
    },
    {
      "surface_form": "indriya",
      "lemma": "indriya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रिय"
    },
    {
      "surface_form": "manaḥ",
      "lemma": "manas",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मनः"
    },
    {
      "surface_form": "buddhiḥ",
      "lemma": "buddhi",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बुद्धिः"
    },
    {
      "surface_form": "muniḥ",
      "lemma": "muni",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मुनिः"
    },
    {
      "surface_form": "mokṣa",
      "lemma": "mokṣa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "एव परमयनं प्राप्यं यस्य अतएव विगता इच्छाभयक्रोधा यस्य य एंवभूतो मुनिः स सदा जीवन्नपि मुक्त एवेत्यर्थः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मोक्ष"
    },
    {
      "surface_form": "parāyaṇaḥ",
      "lemma": "parāyaṇa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "परायणः"
    },
    {
      "surface_form": "vigata",
      "lemma": "vi-√gam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विगत"
    },
    {
      "surface_form": "icchā",
      "lemma": "icchā",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इच्छा"
    },
    {
      "surface_form": "bhaya",
      "lemma": "bhaya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भय"
    },
    {
      "surface_form": "krodhaḥ",
      "lemma": "krodha",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्रोधः"
    },
    {
      "surface_form": "yaḥ",
      "lemma": "yad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यः"
    },
    {
      "surface_form": "sadā",
      "lemma": "sadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सदा"
    },
    {
      "surface_form": "muktaḥ",
      "lemma": "√muc",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मुक्तः"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "saḥ",
      "lemma": "tad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सः"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "5.27",
      "type": "next-verse continuation",
      "score": 0.9779,
      "feature_breakdown": {
        "cosine": 0.8279,
        "theme_graph": 14.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 1.4871,
        "stem_prefix": 1.0
      }
    },
    {
      "verse": "10.4",
      "type": "cross-chapter thematic parallel",
      "score": 0.9131,
      "feature_breakdown": {
        "cosine": 0.8531,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.139,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "12.15",
      "type": "lemma-family resonance",
      "score": 0.9094,
      "feature_breakdown": {
        "cosine": 0.8494,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 14.224,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "2.63",
      "type": "cross-chapter thematic parallel",
      "score": 0.9068,
      "feature_breakdown": {
        "cosine": 0.8568,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.3441,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "3.42",
      "type": "cross-chapter thematic parallel",
      "score": 0.9003,
      "feature_breakdown": {
        "cosine": 0.8503,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 10.0097,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "2.56",
      "type": "cross-chapter thematic parallel",
      "score": 0.8991,
      "feature_breakdown": {
        "cosine": 0.8591,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 12.5997,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "6.21",
      "type": "cross-chapter thematic parallel",
      "score": 0.8988,
      "feature_breakdown": {
        "cosine": 0.8388,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 10.2148,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "12.4",
      "type": "lemma-family resonance",
      "score": 0.8975,
      "feature_breakdown": {
        "cosine": 0.8475,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 10.2749,
        "stem_prefix": 5.0
      }
    }
  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_5.28",
        "anandgiri_5.28"
      ],
      "score": 0.5,
      "english_rendering": "The muni (sage) who has restrained the senses, mind, and intellect (yatendriya-mano-buddhi) — who has expelled outer sense-objects from inward cognition by sheer withdrawal — stands as one whose sole destination (parayana) is liberation. Desire, fear, and anger have departed because there is no 'other' against whom they could be directed. Such a renunciant is already free (mukta eva); liberation is not something still to be accomplished.",
      "divergence_note": "Śaṅkara: 'na tasya mokṣāyānyas kartavyo'sti' — for such a one, no further act is owed toward liberation. Withdrawal of sense-objects (bāhyān akintayataḥ) is the mechanism; inward dissolution of the viṣaya-vṛtti precedes jñāna."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_5.28",
        "vedantadeshika_5.28"
      ],
      "score": 0.5,
      "english_rendering": "The muni described here has withdrawn every outward sense-operation and, gazing inward upon the ātman alone, has made desire, fear, and anger vanish — not by violent suppression but by the natural consequence of fixing awareness on ātma-darśana (direct self-vision). In Rāmānuja's reading, this very discipline is what makes the practitioner 'mokṣa-parāyaṇa' (solely intent on liberation as service to Bhagavān). Freedom in the accomplished state (sādhya-daśā) and freedom in the practice state (sādhana-daśā) are described as equivalent: 'sādhanādaśāyāmapi mukta eva.'",
      "divergence_note": "Rāmānuja: 'ātmāvalokanāt anyatra pravṛtty-arhendriyamanobuddhiḥ' — the senses, mind, and intellect become incapable of moving toward anything other than self-vision; hence release is present even while the body continues."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_5.28",
        "jayatirtha_5.28"
      ],
      "score": 0.5,
      "english_rendering": "Madhva reads the verse as prescribing the specific posture-and-breath protocol of dhyāna-yoga: the gaze held at the midpoint of the eyebrows (bhruvoh madhyam), the breath suspended in kumbhaka (prāṇāpānau samau). The muni who is 'mokṣa-parāyaṇa' is so precisely because Hari alone is the giver of mokṣa — the restraint here is an act of dependent surrender, not of self-generated power. Desire, fear, and anger dissolve when the jīva recognises its eternal subordination to the Lord.",
      "divergence_note": "Madhva cites an auxiliary text: 'nāsāgre vā bhruvormadhye dhyānī cakṣurnidhāpayet' — the dhyānin should fix the eye either at the nose-tip or the brow-centre. Kumbhaka (breath-retention) is the technical meaning of 'prāṇāpānau samau kṛtvā.'"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_5.28"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha situates the verse within the Puṣṭi-mārga teaching that Īśvara-ālambana (resting on the Lord as sole support) is the true yoga here — not an act of self-mastery but a grace-empowered state. 'Muktaḥ' does not mean the practitioner has achieved liberation through technique; it means one who is held by Kṛṣṇa's prasāda is already released in the midst of the world (jīvanmukta, 'prapañce eva muktaḥ'). The restraint of senses and the kumbhaka breath are outward signs of an inward surrender, not independent causes.",
      "divergence_note": "Vallabha in the Subodhini: 'sa sadā prapañce evam ukta eva jīvanmukta ityarthaḥ' — such a one is always, even within manifestation, liberated; and separately, Īśvara-ālambana-yoga alone generates bhakti across lifetimes ('bahujanma-vipākena bhaktim janayati dhruvam')."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_5.28"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara offers a compact, faithful gloss: the muni whose senses, mind, and intellect are restrained (yatāḥ saṃyatāḥ), whose supreme destination (paramāyana) is liberation, and from whom desire, fear, and anger have departed — such a one, even while living (jīvanapi), is always already free (mukta eva). The simplicity is deliberate: Śrīdhara does not over-philosophise but lets the verse stand as a practical portrait of the jīvanmukta.",
      "divergence_note": "Śrīdhara: 'mokṣa eva paramayanaṃ prāpyaṃ yasya... yaḥ evaṃbhūto muniḥ sa sadā jīvannapi mukta eva ityarthaḥ.' The phrase 'anena upāyena' (by this means) ties 5.28 directly to the prāṇāyāma/dṛṣṭi instructions of 5.27."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_5.28"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana reads the verse as the third of three 'sūtra-verses' (5.27–5.29) that compress the entire sixth chapter in advance: inner renunciation (karma-saṃnyāsa) → meditative discipline (dhyāna-yoga) → fruit as Brahman-knowledge (paramātma-jñāna). The half-closed eye (ardhonmīlana, placed at the brow-centre) is technically motivated: full closure invites laya (the sleep-like dissolution), full opening invites the four viṣepa-vṛttis of pramāṇa/viparyaya/vikalpa/smṛti — so the middle path (pañca vṛttayo niroddhavyāḥ) is prescribed. Such a saṃnyāsī is always free — 'na tu mokṣaḥ tasya kartavyo'sti.'",
      "divergence_note": "Madhusūdana: 'atyanta-nimīlane hi nidrā-khyā layātmikā vṛttir ekā bhavet; prasāraṇe tu pramāṇa-viparyaya-vikalpa-smṛtayaś catasro vikṣepātmikā vṛttayo bhaveyuḥ' — the technique of ardhonmīlana is the exact midpoint between laya and vikṣepa."
    }
  },
  "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": "क्रोध",
      "role": "supporting",
      "other_verses_in_list": [
        "1.34",
        "1.35",
        "2.56",
        "2.62",
        "2.63",
        "3.37",
        "3.40",
        "4.10",
        "5.23",
        "5.26",
        "16.2",
        "16.4",
        "16.12",
        "16.18",
        "16.21",
        "18.53"
      ]
    },
    {
      "list": "परिणाम",
      "role": "supporting",
      "other_verses_in_list": [
        "5.27",
        "18.37",
        "18.38"
      ]
    },
    {
      "list": "प्राण",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "1.33",
        "4.27",
        "4.29",
        "4.30",
        "5.27",
        "8.10",
        "8.12",
        "10.9",
        "15.14",
        "18.33"
      ]
    },
    {
      "list": "बुद्धि",
      "role": "supporting",
      "other_verses_in_list": [
        "2.19",
        "2.39",
        "2.41",
        "2.44",
        "2.49",
        "2.50",
        "2.51",
        "2.52",
        "2.53",
        "2.63",
        "2.65",
        "2.66",
        "3.1",
        "3.2",
        "3.3",
        "3.26",
        "3.40",
        "3.42",
        "4.18",
        "5.17",
        "5.20",
        "6.9",
        "6.21",
        "6.43",
        "7.4",
        "7.5",
        "7.10",
        "8.7",
        "10.4",
        "10.10",
        "12.8",
        "12.14",
        "13.5",
        "15.20",
        "18.16",
        "18.17",
        "18.30",
        "18.31",
        "18.32",
        "18.37",
        "18.49",
        "18.57"
      ]
    },
    {
      "list": "मुनिर्मोक्षपरायणः",
      "role": "supporting",
      "other_verses_in_list": [
        "5.27"
      ]
    },
    {
      "list": "मोक्षपरायणः",
      "role": "supporting",
      "other_verses_in_list": [
        "5.27"
      ]
    },
    {
      "list": "यतेन्द्रियमनोबुद्धिः",
      "role": "supporting",
      "other_verses_in_list": [
        "5.27"
      ]
    },
    {
      "list": "संयोग",
      "role": "supporting",
      "other_verses_in_list": [
        "5.14",
        "5.27",
        "6.23",
        "6.43",
        "13.26",
        "18.38"
      ]
    },
    {
      "list": "सदा मुक्त एव",
      "role": "supporting",
      "other_verses_in_list": [
        "5.27"
      ]
    },
    {
      "list": "सदा मुक्त एव सः",
      "role": "supporting",
      "other_verses_in_list": [
        "5.27"
      ]
    }
  ],
  "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 (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "yata: yam -> √yam",
          "vigata: vigam -> vi-√gam",
          "muktaḥ: muc -> √muc"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If desire, fear, and anger are listed as the three that 'depart' (vigata), what is the structural relationship among them — does the extinction of desire automatically extinguish fear and anger, or must each be addressed independently?",
    "Śaṅkara says no further act is owed (na kartavyo'sti) by the one who is already free — does this undercut the role of karma-yoga in the chapters that follow, or is it a statement about the nature of such action?",
    "Rāmānuja asserts that freedom in the practice-state equals freedom in the accomplished-state: what does it mean pedagogically that the sādhana and sādhya are indistinguishable here?",
    "Madhva's reading insists on kumbhaka (breath-retention) as the technical meaning of 'prāṇāpānau samau' — does the same phrase in Advaita carry a different denotation, and does the doctrinal school determine the physiology of the practice?",
    "Madhusūdana identifies laya (dissolution into sleep) and vikṣepa (scattered cognition) as the two failure modes that the half-closed-eye posture neutralises — how does this map onto modern phenomenological accounts of meditation failure?",
    "Vallabha situates jīvanmukti as an effect of prasāda rather than sādhana — is this a structurally different claim about causality, or merely a different vocabulary for the same state?",
    "All six commentators converge on 'mukta eva' (already free) as the verse's point, yet they diverge on what makes freedom present — is this a genuine doctrinal divergence or a surface disagreement over emphasis?"
  ],
  "everyday_applications": {
    "advaita": "Before an important meeting, sit for three minutes and deliberately withhold attention from every email, sound, or anticipation arising in the mind — treat each as a 'bāhya viṣaya' (external sense-object) that you are actively placing back outside. Notice that residual anxiety (the fear-component) has no object once the mind is withdrawn; the state itself is the teaching. This is Śaṅkara's withdrawal practice made concrete.",
    "viśiṣṭādvaita": "In a conflict with a colleague, pause and shift attention from the dispute to the awareness that is witnessing it — Rāmānuja's 'ātmāvalokana' (self-vision). Ask: what does the self that is observing this friction actually need? Often the answer is nothing, and the desire-fear-anger triad dissolves. You remain effective in the sādhana-state (engaged at work) while carrying the sādhya-state (inner freedom) simultaneously.",
    "dvaita": "When overwhelmed by a cascade of tasks, physically pause, look at a fixed point at eye-level (Madhva's 'bhruvoh madhyam' — the brow-midpoint technique), and hold a slow breath before exhaling. This is Madhva's kumbhaka-grounded practice: the jīva, recognising it is not the author of outcomes, delegates agency to Hari. The practical result is a reset of the nervous system before returning to action as worship.",
    "śuddhādvaita": "In parenting or caregiving, when frustration peaks, treat the moment as an invitation to rest on Kṛṣṇa's support rather than double-down on personal will. Vallabha's 'prapañce eva muktaḥ' (free within the world) means the household itself is the field of liberation — there is nowhere else to go. Offering the frustration to the Lord (Īśvara-ālambana) is not bypassing the situation; it is entering it without the grip of personal desire.",
    "bhakti": "At the end of the workday, before transitioning to home life, take two minutes to observe whether desire, fear, or anger still have active grip. Śrīdhara's simple portrait of the jīvanmukta — nothing exotic, just 'jīvannapi muktaḥ' (free even while living) — makes this a repeatable daily audit. No technique is prescribed beyond the honest check; the verse is itself the method.",
    "advaita-bhakti": "When attempting any contemplative practice (breath, mantra, open awareness), watch for the two failure modes Madhusūdana names: laya (drifting into drowsiness) and vikṣepa (scattered planning). The corrective for laya is a slight upward engagement of attention; the corrective for vikṣepa is a slight narrowing. Madhusūdana's ardhonmīlana (half-closed gaze) is a physical anchor for this dynamic balance — keep eyes open enough to stay alert, closed enough to stay inward."
  },
  "primary_meaning": "The sage who has reined in senses, mind, and intellect, who aims only at liberation and has shed desire, fear, and anger, is always already free."
}