{
  "verse_id": "2.62",
  "mūla": {
    "devanāgarī": "ध्यायतो विषयान् पुंसः सङ्गस् तेषूपजायते | सङ्गात् संजायते कामः कामात् क्रोधो ऽभिजायते",
    "iast": "dhyāyato viṣayān puṃsaḥ saṅgas teṣūpajāyate | saṅgāt saṃjāyate kāmaḥ kāmāt krodho 'bhijāyate",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 62",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "dhyāyataḥ",
      "lemma": "√dhyā",
      "grammar": "genitive masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ध्यायतः"
    },
    {
      "surface_form": "viṣayān",
      "lemma": "viṣaya",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "शब्दादीन् विषयविशेषान् आलोचयतः पुंसः पुरुषस्य सङ्गः आसक्तिः प्रीतिः तेषु विषयेषु उपजायते उत्पद्यते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "पुंसः पुनरपि सङ्गः अतिप्रवृद्धो जायते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विषयान्"
    },
    {
      "surface_form": "puṃsaḥ",
      "lemma": "puṃs",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "पुरुषस्य सङ्गः आसक्तिः प्रीतिः तेषु विषयेषु उपजायते उत्पद्यते",
          "school": "advaita",
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          "witnesses": [
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        },
        {
          "sense": "पुनरपि सङ्गः अतिप्रवृद्धो जायते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पुंसः"
    },
    {
      "surface_form": "saṅgaḥ",
      "lemma": "saṅga",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सङ्गः"
    },
    {
      "surface_form": "teṣu",
      "lemma": "tad",
      "grammar": "locative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तेषु"
    },
    {
      "surface_form": "upajāyate",
      "lemma": "upa-√jan",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपजायते"
    },
    {
      "surface_form": "saṅgāt",
      "lemma": "saṅga",
      "grammar": "ablative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रीतेः संजायते समुत्पद्यते कामः तृष्णा",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "संजायते कामः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सङ्गात्"
    },
    {
      "surface_form": "saṃjāyate",
      "lemma": "saṃ-√jan",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "समुत्पद्यते कामः तृष्णा",
          "school": "advaita",
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          "witnesses": [
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        },
        {
          "sense": "कामः। कामो नाम सङ्गस्य विपाकदशा। पुरुषो यां दशाम् आपन्नो विषयान् अभुक्त्वा स्थातुं न शक्नोति स कामः। कामात् क्रोधः अभिज",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "संजायते"
    },
    {
      "surface_form": "kāmaḥ",
      "lemma": "kāma",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "तृष्णा",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "। कामो नाम सङ्गस्य विपाकदशा। पुरुषो यां दशाम् आपन्नो विषयान् अभुक्त्वा स्थातुं न शक्नोति स कामः। कामात् क्रोधः अभिजायते।",
          "school": "viśiṣṭādvaita",
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        }
      ],
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      "surface_devanagari": "कामः"
    },
    {
      "surface_form": "kāmāt",
      "lemma": "kāma",
      "grammar": "ablative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "कुतश्चित् प्रतिहतात् क्रोधः अभिजायते",
          "school": "advaita",
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        },
        {
          "sense": "क्रोधः अभिजायते",
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        }
      ],
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      "surface_devanagari": "कामात्"
    },
    {
      "surface_form": "krodhaḥ",
      "lemma": "krodha",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्रोधः"
    },
    {
      "surface_form": "abhijāyate",
      "lemma": "abhi-√jan",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अभिजायते"
    }
  ],
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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_2.62",
        "anandgiri_2.62"
      ],
      "score": 0.5,
      "english_rendering": "When the mind turns the sense-objects (viṣayāḥ — sound, form, taste, and the rest) over and over in contemplation, the knot of āsakti (attachment, prīti) tightens around them, says Śaṅkara — for dhyāna here means nothing mystical but the ordinary mental replaying of desirable objects. Out of that prīti arises kāma (tṛṣṇā — the thirst that demands possession), and when that thirst is blocked by any circumstance whatsoever, it converts in an instant to krodha (fury). The cascade thus runs entirely within the antaḥkaraṇa (inner instrument); the outer world only supplies the first image — the destruction is self-generated, which is precisely why jñāna, not mere willpower, is the only lasting exit."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.62"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja begins with a diagnostically precise observation absent in Śaṅkara: even the sādhaka (spiritual aspirant) who has technically restrained the senses will, if the mind has not been surrendered to Bhagavān, still be pulled into viṣaya-dhyāna (meditation on objects) by the anādi-pāpa-vāsanā (the beginningless saṃskāra of past sins) — restraint of limbs is insufficient. Once that replay begins, the saṅga (adherence) grows atipravṛddha (excessively inflamed), and kāma then reaches the vipakvadaśā (fully ripened state) in which the puruṣa literally cannot remain without consuming the object; when the object is then obstructed by other persons present, krodha erupts against them. The remedy Rāmānuja implies is anivasitatā — placing the mind inward upon Bhagavān so thoroughly that no bandwidth remains for viṣaya replay."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.62",
        "jayatirtha_2.62"
      ],
      "score": 0.5,
      "english_rendering": "Madhva reads 2.62-63 together as a single śāstric proof-text establishing rāgādi-doṣa-kāraṇa (the causal sequence of the passion-defects), which he anchors in two supporting citations: the Upagītā's identification of moha as adharmecchā (desire for unrighteousness), and the further śruti-statement 'adharma-kāminaḥ śāstre vismṛtir jāyate' — the one who desires adharma necessarily develops amnesia for śāstra. The term sammohāḥ in 2.63 is thus not mere confusion but specifically dharma-blindness; smṛti-vibhramaḥ is the erasure of the prohibitory injunctions one has studied; and praṇaśyati means the jīva literally falls into naraka (hell). For Madhva, the stakes are ontological: the eternally dependent jīva who severs its cognitive link to Hari's ordinances thereby severs its only protection."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.62"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha situates 2.62 within a paired fourfold analysis: after showing the danger of external-sense (bāhyendriya) non-restraint in the preceding verses, here Kṛṣṇa shows the parallel danger of mano-nirodha-abhāva (failure to restrain the mind), the two forming a complete grid of downfall. The contemplation of objects (dhyāyataḥ) produces āsakti, then kāmābhilāṣa (the desire-wish), then krodha from the mere experience of obstruction — and the cascade terminates, as Vallabha carefully adds, in an utterly mundane collapse: the practitioner becomes 'prākṛta eva' (merely natural/material again), all accumulated śuddhi dissolved, rendered aviśuddha (impure) once more. The implication of Puṣṭi-mārga is clear: the only escape from this mechanical cascade is surrender to Kṛṣṇa's prasāda (grace), not unaided vairāgya, for the cascade operates beneath the level where willpower can intervene."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.62"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara Svāmī, noting the structural transition in the argument, marks this verse as the second diagnostic pair: having named the dangers of bāhyendriya non-restraint, the Gītā now names the dangers of manaḥ non-restraint — and the mechanism is guṇabuddhi, cognizing objects through the lens of their guṇas (pleasurable qualities) rather than seeing through them to Brahman. From that guṇa-rooted cognition, āsakti (adhesion) forms; āsakti intensifies into adhika-kāma (inflamed desire); and kāma, struck by any obstacle, ignites krodha. Śrīdhara's voice is measured: he neither dramatizes the cascade nor diminishes it, trusting the verse's own logic to carry its weight, and implicitly pointing toward bhakti as the reorientation of guṇabuddhi — one who sees Kṛṣṇa in the object perceives not a desirable guṇa but a refraction of the Beloved."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.62"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana frames this verse with a pūrvapakṣa (opponent's objection) that sharpens its edge: surely one who has already restrained the outer senses is safe, like a serpent whose fangs have been pulled — what harm can come from an unrestrained mind if no outer action follows? The siddhānta: even that person, if the mind replays viṣayāḥ, develops the śobhanādhyāsa (the superimposed brightness — the false radiance that objects take on in the mind's eye), which he calls prīti-viśeṣa (a particular quality of love directed at objects rather than at Brahman). This śobhanādhyāsa generates kāma (defined precisely as tṛṣṇā-viśeṣa — a particular thirst), kāma generates krodha when obstructed, krodha generates sammohana (loss of discriminative capacity, viveka-abhāva), sammohana destroys smṛti (the internalized instructions of śāstra and guru), and from smṛti-bhrāṃśa the bimba-buddhi (the reflective mental mode that mirrors Ātman) never arises — leaving the puruṣa unfit for any of the four puruṣārthas, which Madhusūdana glosses as equivalent to death: 'yo hi puruṣārthasya yogyo jātaḥ sa mṛta eva.'"
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
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  "theme_list_memberships": [
    {
      "list": "कामात्क्रोधोऽभिजायते",
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        "2.63",
        "9.12"
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    {
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        "1.34",
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        "16.18",
        "16.21",
        "18.53"
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    {
      "list": "बुद्धिनाशात्प्रणश्यति",
      "role": "supporting",
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        "2.63"
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    {
      "list": "सम्मोहात्स्मृतिविभ्रमः",
      "role": "supporting",
      "other_verses_in_list": [
        "2.63"
      ]
    },
    {
      "list": "स्मृतिभ्रंशाद्बुद्धिनाशः",
      "role": "supporting",
      "other_verses_in_list": [
        "2.63"
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    "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": [
          "dhyāyataḥ: dhyā -> √dhyā",
          "upajāyate: upajan -> upa-√jan",
          "saṃjāyate: saṃjan -> saṃ-√jan",
          "abhijāyate: abhijan -> abhi-√jan"
        ]
      }
    ]
  },
  "so_what_questions": [
    "The verse locates the root pathology in dhyāna (mental dwelling) rather than in physical contact — does this mean sense-restraint without mind-restraint is structurally incomplete, and what specific practice would address the mind's replay loop rather than merely the body's proximity to objects?",
    "Rāmānuja identifies anādi-pāpa-vāsanā (beginningless conditioning) as the force that re-ignites viṣaya-dhyāna even in the technically restrained practitioner — what does this imply about the timeline and depth of transformation required, and does it undercut the optimism of the preceding verses about the 'steady-minded' person?",
    "The cascade (dhyāna → saṅga → kāma → krodha) is described in the present-tense active ('upajāyate', 'saṃjāyate', 'abhijāyate') — is this meant as an invariant psychological law with no exceptions, or as a probabilistic tendency, and does the answer change depending on the school?",
    "Madhusūdana's śobhanādhyāsa ('the superimposed brightness') describes how the mind renders objects more radiant than they are — how does this relate to contemporary accounts of the dopaminergic anticipation system, where the wanting-circuit overvalues predicted rewards, and what does the convergence imply about the universality of this mechanism?",
    "Madhva reads sammohāḥ as specifically adharmecchā (desire for unrighteousness) and smṛti-vibhramaḥ as erasure of prohibitory injunctions — is this a narrower, more juridical reading than the other schools, and does it make the verse's warning primarily about ethics rather than epistemology?",
    "The verse ends at krodha (anger) and the next verse (2.63) continues the cascade to sammohana, smṛti-vibhrama, buddhi-nāśa, and praṇāśa — why does the Gītā split the cascade across two verses rather than presenting it in one, and does the break at krodha carry structural or rhetorical significance?",
    "All six schools agree that the cascade is self-reinforcing once begun, but none of the bhāṣyas in this verse explicitly name what stops it — does the absence of an antidote here function as a rhetorical strategy, forcing the reader to look backward to the injunctions already given (2.58-61) and forward to what will be prescribed?"
  ],
  "everyday_applications": {
    "advaita": "When a recurring fantasy (about a desired outcome, a grievance, a status aspiration) arises and loops in the mind, recognize this as the ध्यायतः (dhyāyataḥ — the contemplating) Śaṅkara identifies: the object is not present, but the antaḥkaraṇa (inner instrument) is treating the mental image as real. The Advaita practice is not to suppress the image by willpower but to inquire: to whom does this image appear? — relocating attention from the imagined object to the witnessing awareness, which dissolves the śobhanādhyāsa (the false brightness the replayed object has acquired) before āsakti can consolidate.",
    "viśiṣṭādvaita": "Rāmānuja's specific warning is for the practitioner who believes outer discipline (reducing screen time, avoiding certain places, fasting) has solved the problem — and then discovers that the anādi-vāsanā still restages the old loops internally. The Viśiṣṭādvaita application: rather than a second layer of suppression, actively fill the mental 'air time' with Bhagavān's guṇas (auspicious qualities) through nāma-saṅkīrtana (chanting of names) or smaraṇa (contemplative recollection) — Rāmānuja's logic is that the mind that is fully occupied with Bhagavān-dhyāna has no bandwidth remaining for viṣaya-dhyāna, making the remedy a positive replacement rather than a negative prohibition.",
    "dvaita": "Madhva's reading centers on smṛti-vibhrama as the erasure of śāstric prohibitions — a warning directly applicable when someone finds themselves reasoning their way around ethical commitments they once held clearly: 'this situation is different,' 'the rule doesn't apply here,' 'the stakes justify an exception.' From Madhva's standpoint, this rationalizing itself is the smṛti-vibhrama, not its cause; the cascade (viṣaya-dhyāna → saṅga → kāma → krodha → sammohana → reasoning-away-of-prohibitions) was already complete before the rationalization appeared. The application: treat the first sign of elaborately justifying an ethical exception as diagnostic evidence that kāma and krodha are already active, not as a neutral intellectual exercise.",
    "śuddhādvaita": "Vallabha's conclusion that the person swept through the cascade becomes 'prākṛta eva — merely natural again' describes what contemporary practitioners recognize as spiritual regression: the gradual loss of refinement, sensitivity to Kṛṣṇa's presence, and quality of prayer that follows sustained indulgence in viṣaya-dhyāna. The Puṣṭi-mārga application is not heroic vairāgya (renunciation) but sevā (dedicated ritual service to Kṛṣṇa's image) scheduled so regularly that there is no unoccupied mental space in which the viṣaya-replay can take root — the cascade is interrupted not at the level of desire but upstream, at the dhyāna stage, by substituting Kṛṣṇa as the primary object of mental attention.",
    "bhakti": "Śrīdhara's identification of guṇabuddhi (cognizing objects through their pleasurable qualities) as the initiating step offers a practical perceptual intervention: in the moment of encounter with a desirable object (food, praise, a screen, another person), consciously register whether one is seeing the guṇa-surface (the sensory appeal) or looking through to the underlying prakṛti. This is not ascetic denial but a deliberate shift in perceptual frame — the same object encountered with guṇabuddhi initiates the cascade; the same object encountered with viveka (discernment) does not, because the mind does not initiate the replay loop when it sees through rather than into the surface.",
    "advaita-bhakti": "Madhusūdana's most practically urgent observation is that the cascade operates even when the outer senses are already restrained — which means periods of solitude, retreat, and sensory reduction are not inherently safe if the mind replays what the senses recently absorbed or has stored from the past. The advaita-bhakti application for daily life: pair any period of physical withdrawal (closing the phone, sitting in silence) with an immediate intentional reorientation toward Kṛṣṇa — not as an afterthought but as the first act of the withdrawal — so that the mental quiet is occupied by the bimba-buddhi (the Ātman-reflecting mode of mind) rather than by the viṣaya-replay that Madhusūdana shows will fill the vacuum otherwise."
  },
  "primary_meaning": "When a person keeps turning sense-objects over in the mind, attachment to them grows; from attachment comes desire, and from desire, when blocked, comes anger."
}