BG 2.64 — Sāṅkhya-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 2.64Chapter 2 · Sāṅkhya-Yoga · Krishna → Arjuna · anuṣṭubh

रागद्वेषवियुक्तैस् तु विषयानिन्द्रियैश् चरन् ।

आत्मवश्यैर् विधेयात्मा प्रसादमधिगच्छति ॥

rāga-dveṣa-viyuktais tu viṣayān indriyaiś caran

ātma-vaśyair vidheyātmā prasādam adhigacchati

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Moving through unavoidable sense-objects with organs freed from attraction and repulsion, and with the self held obedient to its own deeper will, a person reaches inner clarity.

ekras · bhāṣya

The verse is the answer to a worry the prior section may have raised. Must one withdraw from the world to be sthita-prajna? No. The verse describes a different stance: still moving among the sense-objects, still in the world, but with the indriyas no longer producing raga and dvesha as their automatic output. The objects are met; the recoil and the reaching that ordinarily attend the meeting are absent.

Madhusudana sharpens the contrast with 2.60. There, even forcible outer restraint without an inner anchor failed because the manas remained unsettled. Here, the manas is vidheya — under command — and the same outer engagement that was dangerous before is now safe.

Vallabha reads 2.64-2.65 as a single answer to the objection that sense-organs by their nature cannot be controlled. The answer: the senses themselves are not what is being controlled; what is being controlled is the raga-dvesha they otherwise generate. Once that is gone, the senses can range freely without harm. The closing word is prasada — the inner clarity, the lucidity that arrives when the antahkarana is no longer being churned by the raga-dvesha cycle. Prasada is not a state one achieves through specific austerity; it is what arrives when the disturbance-engine has been turned off.

Context

where

Chapter 2 · Sāṅkhya-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 2.63

Anger breeds confusion, confusion makes you forget what you know, forgetting destroys judgment, and once judgment is gone, you are lost.

What's going on

Moving through unavoidable sense-objects with organs freed from attraction and repulsion, and with the self held obedient to its own deeper will, a person reaches inner clarity.

Sūtras through this verse (111)

MadhvaclassicalT1

Hari is supreme — the running reading-rulebetween

2.18'Imperishable' is said to mark off the Lord.───→here2.64───→4.24Every word for ritual points back to Viṣṇu.

RamsukhdasclassicalA

What binds you (and how to let go)between

2.47Hold no mine-ness on body or on fruit.───→here2.64───→4.23Clinging to anything is what binds you.

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

2.39Wisdom closes, action opens. Same axis.───→here2.64───→3.3Three classes, one niṣṭhā each.

show all 111

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbabetween · other

2.18Image perishes, source endures───→here2.64───→4.13Creates yet uncreated

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

2.20The soul is conscious but only as reflection.───→here2.64───→3.27Action is the modes'; the soul only seems to act.

MadhvaclassicalT3

Ranking is real — and it never collapsesbetween

2.52Higher devotion earns higher liberation.───→here2.64───→4.6Avatāras differ in their fullness of Hari.

MadhvaclassicalT4

Liberation is bliss in body — not absorptionbetween

2.50Release is embodied, blissful, never merging.───→here2.64───→2.72Body-loss in the verse is only material body.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksbetween

2.18The image perishes, but the source endures.───→here2.64───→4.13He creates and yet is uncreated by it.

MadhvaclassicalT6

Citation is the spine — texts carry the loadbetween

2.50Six texts in thirty lines carry the long excursus.───→here2.64───→2.72The verse closes with the Akṣapāda rejection.

MadhvaclassicalT7

Action and knowledge — never rivalsbetween

2.49Action without wisdom is the lower zone.───→here2.64───→3.3Two registers, one task, told two ways.

MadhvaclassicalT8

Direct vision — the only proximate causebetween

2.59The taste fades only when the source is seen.───→here2.64───→5.16Mediated knowing is just the first step.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonebetween

2.50Even in liberation grace remains the agent.───→here2.64───→2.72Many lives of bhakti precede the final crossing.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotbetween

2.24When two scriptures clash the higher one rules.───→here2.64───→2.72Akṣapāda and Kaṇāda are simply ruled out.

MadhvaclassicalT12

Closure by gloss — the small repertoirebetween

2.55'Self' here means mind — a single word redirects.───→here2.64───→4.11'Me' is glossed by what the speaker is doing.

MadhvaclassicalT10

The deluder is named — three goddesses, one Lordapproach

───→here2.64───→4.6Even the unborn descends through the deluder Durgā.

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

2.10Thesis flat───→here2.64───→3.4Naishkarmya is not just non-doing

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningbetween

2.63'Krodhad bhavati sammohah, sammohat smriti-vibhramah, smriti-bhramshad buddhi-na───→here2.64───→3.5'Na hi kashchit kshanam api jatu tishthaty akarma-krit.' No one stays inactive e

Gauravmodernheart_leadership

Heart Leadershipbetween

2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva───→here2.64───→6.7'Jitatmanah prashantasya paramatma samahitah.' For the self-conquered, in-peace,

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

2.50Thumb. Kausalam. 'Yogah karmasu kausalam' is the line Gaurav opens the whole mne───→here2.64───→3.27Palm, kartala. Akartritva, non-doership. 'Prakriteh kriyamanani gunaih karmani s

Gauravmodernmemorial_pastoral

Memorial Pastoralbetween

2.27'Jatasya hi dhruvo mrityur dhruvam janma mritasya cha.' Death is certain for the───→here2.64───→8.6'Yam yam vapi smaran bhavam.' Whatever state of being one remembers at the last

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101between

2.22'Vasamsi jirnani yatha vihaya' — body as worn-out clothes. Sister verse to 2.13,───→here2.64───→3.27Karma pillar. The 'ahankara-vimudhatma kartaham iti manyate' line is where Gaura

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netibetween

2.20'Na jayate mriyate va kadachit, nayam bhutva bhavita va na bhuyah, ajo nityah sh───→here2.64───→6.20'Yatroparamate chittam niruddham yoga-sevaya, yatra chaivatmana'tmanam pashyann

ŚaṅkaraclassicalA

Sorrow and delusion are the diseasebetween

2.11The wise mourn neither the living nor the dead.───→here2.64───→2.69Ignorance is night, wisdom alone wakes.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

2.10First lay down all action, then knowledge frees.───→here2.64───→3.4Mere not-doing is not renunciation at all.

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

2.10Some say: combine knowledge with rites.───→here2.64───→3.1If insight is higher, why this dreadful work?

ŚaṅkaraclassicalD

The fit student vs the unfit studentbetween

2.39So far for the seeker of the real; now hear yoga.───→here2.64───→2.69Action holds only while ignorance still holds.

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

2.10Pāṇḍitya is knowing the Self — Bṛhadāraṇyaka.───→here2.64───→3.4Brāhmaṇas seek the Self by Veda, then by rite.

JayatīrthaclassicalA

Body and embodied — the inference runs on the dehī sidebetween

2.24Uncuttable, unburnt, steady, all-pervading.───→here2.64───→13.5Field and knower: body-self cut returns.

JayatīrthaclassicalB

Pañcabheda — the five distinctions enforced verse by versebetween

2.24No jaḍa-property fits the dehin.───→here2.64───→7.5Higher prakṛti is Lakṣmī, not matter.

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

2.13One-self-many-bodies runs out of grammar.───→here2.64───→2.72Old-age renunciation is off topic here.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyabetween

2.39Wrap prior section, then announce next.───→here2.64───→2.72Chapter closes here; upasaṁharati names it.

JayatīrthaclassicalG

Citation as proof — śruti, smṛti, MB, Aṣṭādhyāyī, Pañcarātrabetween

2.62Smṛti pins each link of the chain.───→here2.64───→3.4Both śruti and smṛti held in support.

JayatīrthaclassicalH

Pūrva-pakṣa explicit — nanu / iti cet / ity ata āhabetween

2.50Nanu opens, smṛti runs nine deep.───→here2.64───→3.17No-kartavya rival staged then answered.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

2.39Sāṅkhya-yoga literal, not external schools.───→here2.64───→3.15If literal works, figurative is idle.

JayatīrthaclassicalJ

Reading the silence — iti śeṣaḥ and iti bhāvaḥbetween

2.50Each chain closes with iti śeṣaḥ.───→here2.64───→2.68Supply marks the chapter-seal gap.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

2.47Only a human body can do new action.───→here2.64───→3.5No one can stop acting even for a moment.

RamsukhdasclassicalC

Desire is the root — not actionbetween

2.62Object pulls gaze, gaze ends in ruin.───→here2.64───→2.71The steady seer walks with no want, no mine.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workbetween

2.47Even renouncing has three flavors.───→here2.64───→3.27The modes act, ego claims to do.

RamsukhdasclassicalE

Your own work as worshipbetween

2.33Refusal is not safe; it costs everything.───→here2.64───→3.35Your own flawed work beats another's perfect.

RamsukhdasclassicalF

Surrender — the single shelterbetween

2.41A one-pointed mind is the seeker's mark.───→here2.64───→7.1Mind on Me, refuge wholly in Me.

RamsukhdasclassicalG

Equanimity in everythingbetween

2.48Yoga itself is just sameness of mind.───→here2.64───→5.18See a sage, a cow, a dog as one.

RamsukhdasclassicalH

All paths arrive at the same roombetween

2.55Each path names its sage in its own words.───→here2.64───→4.23Action's flagship verse: it dissolves itself.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here2.64───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsapproach

───→here2.64───→4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u

Gauravmoderninterfaith_cosmology

Interfaith Cosmologyapproach

───→here2.64───→4.11'Ye yatha mam prapadyante tams tathaiva bhajamy aham.' As they approach me, so I

Gauravmodernthree_yogas_braid

Three Yogas Braidapproach

───→here2.64───→3.3'Loke'smin dvi-vidha nishtha pura prokta mayanagha, jnana-yogena samkhyanam karm

ŚaṅkaraclassicalE

Ignorance is the only enemyapproach

───→here2.64───→2.69Wisdom rises; ignorance fades like dawn-darkness.

ŚaṅkaraclassicalF

The Lord is born only as it wereapproach

───→here2.64───→4.6I appear as if born, never really, by māyā.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldapproach

───→here2.64───→3.20Janaka acted only to hold the world together.

ŚaṅkaraclassicalK

Liberation while still embodiedapproach

───→here2.64───→2.72Standing in this state, one reaches Brahman..

JayatīrthaclassicalE

Vishnu-sarvottamatva read into apparently neutral wordsapproach

───→here2.64───→3.15Brahmodbhavam — born of parabrahman.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitapproach

───→here2.64───→4.11Fruit proportional to the service offered.

RamsukhdasclassicalJ

Divine vs demonic patternsapproach

───→here2.64───→3.37The enemy is desire turning into anger.

RamsukhdasclassicalK

The body is not yoursapproach

───→here2.64───→3.27The modes act, but ego claims the deed.

Gauravmoderneminem_dsm_arjuna

Eminem Dsm Arjunaexit

2.11'Ashochyan anvashochas tvam prajna-vadamsh cha bhashase.' You grieve those not t───→here2.64───→

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathbetween · v2

2.47Right to action───→here2.64───→3.3Two paths, named

Ekrasmodernend_of_life

End of life — the threshold tourbetween · v2

2.22Worn-out garments───→here2.64───→8.5Last-thought rule

Ekrasmodernstress

Stress — panic to shelterbetween · v2

2.22Worn-out garments───→here2.64───→4.16Even the wise are confused

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentbetween · v2

2.58Tortoise withdrawing───→here2.64───→5.27Senses excluded

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesbetween · v2

2.41Single-pointed buddhi───→here2.64───→9.22Yogakshema for the undivided

Ekrasmodernanger_management

Anger Managementbetween · other

2.63Anger to ruin───→here2.64───→3.37Kāma is the enemy

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

2.1First hexad opens, tvam-pada implicit.───→here2.64───→6.46Inner-self hexad closes; pivot prepared.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

2.55Same words: fruit for one, means for one.───→here2.64───→3.3Three classes, each its own niṣṭhā.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

2.47Four objections in one paragraph. Anchor.───→here2.64───→7.1Doubt about refuge, blocked by mad-āśraya.

ĀnandagiriclassicalF

Which karma? — fourfold typologybetween

2.47No-fruit ≠ no-karma: kāmya-tyāga ≠ nitya-tyāga.───→here2.64───→3.3Vaidika action sorted by life-stage rule.

ĀnandagiriclassicalG

Anūdyate, na vidhīyatebetween

2.55A description, not a command. Anchor.───→here2.64───→12.12Bhakta's gradient read as description.

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhibetween

2.48Yogasthaḥ kuru karmāṇi: stand and act.───→here2.64───→3.4No mokṣa from mere non-starting.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentbetween

2.39Wisdom section wound up here.───→here2.64───→6.46Dhyāna section sealed: yogin is supreme.

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstbetween

2.10Word-fit holds even at the dialogue's pivot.───→here2.64───→3.1Chapter-1 verse opens with word-fit, then bīja.

Ekrasmodernleadership

Leadership — svadharma in actionapproach · v2

───→here2.64───→3.20Janaka, lokasangraha

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvaapproach · v2

───→here2.64───→3.27Modes act, ego claims

ĀnandagiriclassicalD

Praśna-bīja chapter openingsapproach

───→here2.64───→3.1Buddhi-vyākulatva named the seed.

Ekrasmodernfamily_conflict

Family Conflictexit · other

2.8No grief-remover I see───→here2.64───→

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

2.47Fruit-free action cannot bind───→here2.64───→3.30Offer all your acts

VallabhaclassicalD

Chapter-opening preludesbetween

2.1Six-verse prelude lays out the whole map.───→here2.64───→3.1Four-verse prelude frames renunciation.

VallabhaclassicalE

Three paths, one teaching orderbetween

2.39The yoga-mind is just the sāṅkhya-mind, retold.───→here2.64───→5.4Only the foolish call the two paths different.

VallabhaclassicalF

Soul as part of the highest Personbetween

2.16Real and unreal sort into pure and impure.───→here2.64───→7.4Lower nature is eight-fold; higher is the soul-collective.

VallabhaclassicalH

Stilling the mind — into the Lordbetween

2.48Yoga itself is just sameness of mind.───→here2.64───→6.46The yogi closing the ṣaṭka is a mind-stiller.

VallabhaclassicalI

A closed three-source citation gridbetween

2.11Vallabha quotes his own Nibandha at verse two.───→here2.64───→3.30The Nibandha is cited again on threefold drop.

MadhusūdanaclassicalB

Different students need different teachingsbetween

2.39Two minds, two paths, never one rule for all.───→here2.64───→3.3Arjuna's mixed question gets a sorted answer.

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

2.47The unready can only act, not yet know.───→here2.64───→3.30Even a seeker not-yet-pure offers, drops fruit-claim.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

2.47Action offered, fruit-free, cannot bear bondage.───→here2.64───→3.30Offer all your acts; fight without fruit-claim.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherbetween

2.39Like light and dark, they cannot share a place.───→here2.64───→2.69The knower wakes to what the world sleeps to.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

2.11Anchor: two confusions — one universal, one yours alone.───→here2.64───→11.1Arjuna marks the universal moha cured.

VallabhaclassicalA

Two paths — rule-bound and grace-onlyapproach

───→here2.64───→4.11Each soul takes the path Krishna assigns to it.

VallabhaclassicalC

Drop the doer, not the deedapproach

───→here2.64───→3.1Drop something inside the act, not the act.

VallabhaclassicalG

The Lord plays — calf-affection, not contractapproach

───→here2.64───→4.7When dharma weakens, the Lord descends to play.

MadhusūdanaclassicalA

Three groups of six: you, the Lord, the joiningapproach

───→here2.64───→3.1The whole map laid out at chapter three's door.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runapproach

───→here2.64───→3.1The architecture ends in living-liberation, then bodily.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketbetween

2.12From here to 18.66: one Krishna-utterance.───→here2.64───→5.16Knowledge dispels what mā śucaḥ will close.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorbetween

2.39Sāṅkhya-yoga split: not two methods, two angles.───→here2.64───→7.18The jñānin is dearest; not interchangeable.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionbetween

2.39What chapter 3 will resolve, named here.───→here2.64───→3.1Arjuna's question resolves 2.49's hint.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

2.39Sāṅkhya and yoga: not two roads.───→here2.64───→3.3Two paths, one orientation toward Me.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefbetween

2.11First grief — chapter-1 cowardice — closed.───→here2.64───→5.16Knowledge-darkness cleared — not yet refuge.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentapproach

───→here2.64───→3.30'Mayi sarvāṇi karmāṇi': read as antaryāmin.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionapproach

───→here2.64───→4.11'Yathā' is open; the verb is the gate.

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

2.11Confusing self with body is the source of grief.───→here2.64───→13.2For their rescue, truth-knowledge is uttered.

ŚrīdharaclassicalE

Inner cleansing reconciles work and knowingbetween

2.39Work polishes the inner instrument first.───→here2.64───→3.3One path, two grades: impure, then pure mind.

ŚrīdharaclassicalD

The path that turns no one awayapproach

───→here2.64───→4.11However they come, I meet them so.

ŚrīdharaclassicalF

The Lord inside as inner rulerapproach

───→here2.64───→3.30Lay every act in Me; I move within.

ŚrīdharaclassicalI

His evenness as ground for refugeapproach

───→here2.64───→4.11I meet each one as that one approaches.

ŚrīdharaclassicalJ

Insight given as a gift, not earned aloneapproach

───→here2.64───→4.34Knowers will pass it to you by teaching.

AbhinavaguptaclassicalA

Knowing and acting are one powerbetween

2.24The self is one unbroken awareness.───→here2.64───→3.1Knowing versus acting is the wrong cut.

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessbetween

2.45Exit the modes — not better modes are the goal.───→here2.64───→7.12Modes from the Lord — the Lord not in them.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesbetween

2.20Cit alone — the self cannot be destroyed.───→here2.64───→8.3Brahman, ātman, all facets of one Lord.

AbhinavaguptaclassicalB

Recognition, not additionapproach

───→here2.64───→4.14Recognize, do not learn — the verb shifts.

AbhinavaguptaclassicalD

Avatāra: appearance without departureapproach

───→here2.64───→4.1Teaching descends; the teacher does not move.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)between

2.39Practice seam begins.───→here2.64───→6.46The yogi outranks every other path.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

2.47Act, but not for the fruit of acting.───→here2.64───→3.3Action without claim = worship.

RāmānujaclassicalG

Māyā is real causal powerapproach

───→here2.64───→4.6Self-power, not self-illusion.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyaapproach

───→here2.64───→4.11As they approach Me, so do I receive them.

Śabda · lemmas (12 unique · 13 occurrences)

विषयान् viṣaya — object of sense; sense-domain; sphere · accusative masculine plural noun
प्रसादम् prasāda — grace, favor, clarity (from pra-√sad) · accusative masculine singular noun
अधिगच्छति adhi-√gam — (adhi- + gam: to go) · present indicative 3rd person singular verb
विधेय vidhā — to ordain, place, allot · compound gdv (compound member)

show all 12

आत्म·आत्मा ātman ×2 — the Self, soul; one's own self · compound / nominative masculine singular noun
राग rāga — passion, attachment, color · compound
द्वेष dveṣa — aversion, hatred · compound · also at 2.57, 3.34, 3.36, 5.3, 6.9, 7.27 +8
वियुक्तैः vi-√yuj — to disjoin, separate (vi- + √yuj 'yoke') · instrumental neuter plural participle noun
तु tu — but, on the other hand (particle)
इन्द्रियैः indriya — sense, sense-organ; the eleven indriyas (5 jñānendriyas + 5 karmendriyas + manas) · instrumental neuter plural noun
चरन् √car — to move, go, perform (verbal root) · nominative masculine singular present participle verb
वश्यैः vaśya — subdued, under control (from vaśa 'will/control') · instrumental neuter plural noun

Praśna · so what (7)

01What exactly is the causal structure here — does absence of rāga-dveṣa produce prasāda, or does surrender to the Self produce both the freed indriya and the prasāda simultaneously?
02Śaṅkara says objects are 'unavoidable' (avarjanīya) — what does this concession imply about the Advaita position on renunciation versus engagement?

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03All six schools preserve the phrase vidheyātmā yet read it through radically different agents of obedience — the Self, Bhagavān, Hari, Kṛṣṇa, the manas — does the verse itself determine which reading is correct, or is this purely a school-projection?
04Madhva's gloss collapses to a single phrase (jitātmā) while Madhusūdana expands to eight verses of commentary — what does that density differential reveal about each school's theology of this verse?
05If prasāda is 'restored' rather than 'achieved' (Śaṅkara's framing), what implication does that have for the nature of spiritual effort — are we uncovering or constructing?
06Vallabha's reading implies enjoyment (upabhoga) is not opposed to śānti — how does this square with Śaṅkara's insistence that desire-driven engagement invariably disturbs the citta?
07The verse describes a practitioner who is both charan (moving through objects) and vidheyātmā (self-governed) — what does the simultaneity of these conditions say about the Gītā's vision of action in the world?

Vyavahāra · try it in your life

Advaita

When you sit with a colleague whose work consistently irritates you, notice whether your indriya (sensory and cognitive apparatus) is being driven by dveṣa — the background aversion — or whether you can receive their words with the same quality of attention you would give a neutral report. The Advaita practice here is not to suppress the irritation but to identify the witness-awareness (sākṣī) that precedes the reactive coloring. Each time you catch the rāga-dveṣa pattern before it commandeers attention, you restore a small increment of prasāda — that baseline clarity Śaṅkara describes as the antaḥkaraṇa's natural condition.

Viśiṣṭādvaita

Before a difficult conversation — a performance review, a negotiation, a conflict — take one minute to mentally place the outcome in Bhagavān's hands as śubhāśraya, auspicious ground. Rāmānuja's reading suggests that this prior act of surrender is not passive withdrawal but the mechanism by which the antaḥkaraṇa becomes nirmala, purified enough to hear what is actually being said rather than what rāga-dveṣa predicts will be said. The practical test is whether you leave the conversation more concerned with what was genuinely communicated than with whether you won.

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Dvaita

Madhva's jitātmā is a practitioner who can go to the market, attend a feast, or scroll through a feed while experiencing those objects — and remain governed. The Dvaita application is daily examination: at the end of each activity, ask whether the ātmā was directing the encounter (offering it as dependent action toward Hari) or whether rāga-dveṣa was directing the ātmā. The distinction is not what you consumed but who was in charge. Manah-prasāda — the mind's settledness — is the indicator: it persists when Hari is the locus, dissolves when personal craving is.

Śuddhādvaita

In Puṣṭi-mārga, the rāga-dveṣa-free encounter with objects is understood as Kṛṣṇa enjoying his own world through you. The everyday application is to treat each sensory encounter — a meal, a piece of music, a walk — as something you are receiving on his behalf rather than consuming for yourself. Vallabha's vaśyātmā does not control the senses by force; she relaxes into the recognition that this very moment is his prasāda-gift, and that recognition is what dissolves the grasping quality of rāga before it forms. The evidence that the practice is working is śānti — not blankness, but a warmth beneath engagement.

Bhakti

Śrīdhara's answer to 'how does the bhakta move through the world?' is: with svādhīna indriya, organs that belong to the practitioner rather than to craving or aversion. In daily life, this translates to noticing the difference between choosing to engage with something and being pulled into it. The rāga-dveṣa test is simple: if you could walk past it without a second thought, you are free to engage; if the engagement is accompanied by a subtle compulsion or a subtle recoil, the organ is not yet svādhīna. Returning the organ to svādhīnatā — not by force but by the bhakta's steady practice of prasāda-acknowledgment — is the daily work.

Advaita-Bhakti

Madhusūdana's highest application of this verse is what he calls cittasya svacchatā — the transparency of mind that makes paramātma-sākṣātkāra possible. In practice: the aim of each day's discipline is not to feel good or to avoid feeling bad, but to keep the inner lens clear enough that the Self can be seen through it. This means catching the moments when rāga or dveṣa begins to coat the lens — a preference hardening into attachment, a discomfort hardening into aversion — and gently returning the indriya to the state of mano-dhīnatā, mind-governedness, before the coating thickens. Madhusūdana's synthesis adds the Kṛṣṇa-bhakta's tool: the name or form of Kṛṣṇa as the fastest solvent of lens-coating, dissolving rāga-dveṣa not by suppression but by filling the citta with a superior object.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

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weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 2, Verse 64: Krishna to Arjuna — Sāṅkhya-Yoga