{
  "verse_id": "6.2",
  "mūla": {
    "devanāgarī": "यं संन्यासम् इति प्राहुर् योगं तं विद्धि पाण्डव | न ह्य् असंन्यस्त-संकल्पो योगी भवति कश्चन",
    "iast": "yaṃ saṃnyāsam iti prāhur yogaṃ taṃ viddhi pāṇḍava | na hy asaṃnyasta-saṃkalpo yogī bhavati kaścana",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 2",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yam",
      "lemma": "yad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यम्"
    },
    {
      "surface_form": "saṃnyāsam",
      "lemma": "saṃnyāsa",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "इति प्राहुः श्रुतिस्मृतिविदः योगं कर्मानुष्ठानलक्षणं तं परमार्थसंन्यासं विद्धि जानीहि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "संन्यासम्"
    },
    {
      "surface_form": "iti",
      "lemma": "iti",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इति"
    },
    {
      "surface_form": "prāhuḥ",
      "lemma": "√prāh",
      "grammar": "past indicative 3rd person plural verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्राहुः"
    },
    {
      "surface_form": "yogam",
      "lemma": "yoga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगम्"
    },
    {
      "surface_form": "tam",
      "lemma": "tad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तम्"
    },
    {
      "surface_form": "viddhi",
      "lemma": "√vid",
      "grammar": "present imperative 2nd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "जानीहि",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। तद् उपपादयति न ह्यसंन्यस्तसंकल्पो योगी भवति कश्चन इति। आत्मयाथात्म्यानुसन्धानेन अनात्मनि प्रकृतौ आत्मसंकल्पः संन्यस्तः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "यत्रत्यकर्मसु फलसङ्कल्पत्यागस्य निरूप्यमाणत्वात्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। हे पाण्डव अब्रह्मदत्तं ब्रह्मदत्तमित्याह तं वयं मन्यामहे ब्रह्मदत्तसदृशोऽयमिति न्यायात्परशब्दः परत्र प्रयुज्यमानः सादृ",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्धि"
    },
    {
      "surface_form": "pāṇḍava",
      "lemma": "pāṇḍava",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "। कर्मयोगस्य प्रवृत्तिलक्षणस्य तद्विपरीतेन निवृत्तिलक्षणेन परमार्थसंन्यासेन कीदृशं सामान्यमङ्गीकृत्य तद्भाव उच्यते इत्यप",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अब्रह्मदत्तं ब्रह्मदत्तमित्याह तं वयं मन्यामहे ब्रह्मदत्तसदृशोऽयमिति न्यायात्परशब्दः परत्र प्रयुज्यमानः सादृश्यं बोधयति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पाण्डव"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "asaṃnyasta",
      "lemma": "asaṃnyasta",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "असंन्यस्त"
    },
    {
      "surface_form": "saṃkalpaḥ",
      "lemma": "saṃkalpa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संकल्पः"
    },
    {
      "surface_form": "yogī",
      "lemma": "yogin",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "समाधानवान् भवति न संभवतीत्यर्थः फलसंकल्पस्य चित्तवेक्षेपहेतुत्वात्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "भवति कश्चन इति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "चेत्युक्त्या प्राप्तात्यन्तभेदशङ्कानिवृत्त्यर्थमिति शेषः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        },
        {
          "sense": "न भवति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "भवति। अतः फलसंकल्पत्यागसाम्यात्संन्यासात्संन्यासी च फलसंकल्पत्यागादेव चित्तविक्षेपाभावाद्योगी च भवत्येव स इत्यर्थः।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "न भवति अपितु सर्वो योगी त्यक्तफलसंकल्प",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगी"
    },
    {
      "surface_form": "bhavati",
      "lemma": "√bhū",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "न संभवतीत्यर्थः फलसंकल्पस्य चित्तवेक्षेपहेतुत्वात्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "कश्चन इति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
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        },
        {
          "sense": "। तादृशकर्मकर्त्ता चेद्योग्येव न। तथा चेद्योग्येवेति भावः।",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। अतः फलसंकल्पत्यागसाम्यात्संन्यासात्संन्यासी च फलसंकल्पत्यागादेव चित्तविक्षेपाभावाद्योगी च भवत्येव स इत्यर्थः।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "अपितु सर्वो योगी त्यक्तफलसंकल्प",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भवति"
    },
    {
      "surface_form": "kaścana",
      "lemma": "kaścana",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "कश्चिदपि कर्मी योगी समाधानवान् भवति न संभवतीत्यर्थः फलसंकल्पस्य चित्तवेक्षेपहेतुत्वात्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "इति। आत्मयाथात्म्यानुसन्धानेन अनात्मनि प्रकृतौ आत्मसंकल्पः संन्यस्तः परित्यक्तो येन स संन्यस्तसंकल्पः अनेवंभूतो यः स अस",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "कश्चिदपि योगी न भवति अपितु सर्वो योगी त्यक्तफलसंकल्प",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
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          ]
        }
      ],
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      "verse": "6.40",
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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_6.2",
        "anandgiri_6.2"
      ],
      "score": 0.5,
      "english_rendering": "What the Śruti-knowers call sannyāsa (renunciation), O Pāṇḍava, know that very same to be yoga — for both share the inner act of abandoning saṅkalpa (intention toward fruit). The karma-yogī, even while performing action, renounces the saṅkalpa directed at results, exactly as the paramārtha-sannyāsī renounces all karma and its fruits entirely. No one whatsoever becomes a yogī — a mind-steadied one — while retaining unsurrendered saṅkalpa, because fruit-directed intention is itself the cause of mental distraction (citta-vikṣepa).",
      "divergence_note": "Direct — Śaṅkara's commentary explicitly glosses yoga as karma-karma-phala-parityāga-lakṣaṇa and identifies the shared element as kartṛ-dvāraka-sannyāsa-sāmānya; citta-vikṣepa causation of phala-saṅkalpa stated verbatim."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.2",
        "vedantadeshika_6.2"
      ],
      "score": 0.5,
      "english_rendering": "What is called jñāna-yoga — genuine cognition of the ātman's own nature (ātma-yāthātmya) — know that to be this karma-yoga itself. For one who, through that ātmic self-recognition, has relinquished the false attribution of selfhood to inert Prakṛti, all undertakings naturally arise free of kāma-saṅkalpa. No karma-yogī in this teaching fails to fulfill that condition: 'whose every enterprise is stripped of desire-intention' (4.19) — and without such renunciation, no one can become a yogī at all.",
      "divergence_note": "Direct — Rāmānuja glosses sannyāsa as ātma-yāthātmya-jñāna, and asannyasta-saṅkalpa as the one who still projects selfhood onto anātman Prakṛti; quotes BG 4.19 verbatim as supporting pramāṇa."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.2",
        "jayatirtha_6.2"
      ],
      "score": 0.5,
      "english_rendering": "Even sannyāsa is subsumed within yoga — the two are not rival paths but a single upāya (means) under Hari's sovereignty. The verse encodes a precise warning: without renouncing kāma-saṅkalpa and the like, how can any aspirant qualify as a true upāyavān — one possessed of the means? The jīva, eternally distinct from Brahman, can reach Hari only through that interior relinquishment; no external gesture of renunciation suffices while desire-intention survives within.",
      "divergence_note": "Direct — Madhva states sannyāso'pi yogāntarbhūta (sannyāsa is included within yoga) and asks rhetorically about the aspirant's qualification (upāyavān) should kāma-saṅkalpa remain unabandoned. Commentary is terse; the polemical edge is implicit in the framing."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.2"
      ],
      "score": 0.5,
      "english_rendering": "The apparent contrast between Sāṅkhya-renunciation (atyāga) and yoga-action (tyāga) is dissolved here — both names point to a single artha: the relinquishment of phala-saṅkalpa in whatever action one performs. What the ṛṣis call sannyāsa — renunciation as a mode of being — is none other than yoga when seen from within: in yoga's actions too, phala-saṅkalpa is precisely what is being relinquished. The implication is complete: a performer of karma who surrenders fruit-intention is a yogī; a yogī is precisely that performer.",
      "divergence_note": "Direct — Vallabha grounds the unity of Sāṅkhya and yoga in their shared structure of atyāga-tyāga (not-abandoning by abandoning), and the operative mechanism in the phala-saṅkalpa-tyāga within yogic action."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.2"
      ],
      "score": 0.5,
      "english_rendering": "This verse secures karma-yoga's superiority by conferring on it the honorific of sannyāsa itself — the Śruti declares 'sannyāsa alone excels' (sannyāsa evātyarecayat), and Kṛṣṇa now shows that karma-yoga earns that title precisely because it too abandons phala-saṅkalpa. No karma-practitioner, no jñāna-practitioner, no one at all becomes a yogī while fruit-intention (phala-saṅkalpa) remains un-surrendered. When it is surrendered, the shared mechanism — absence of citta-vikṣepa — operates equally in both, making the sannyāsī a yogī and the karma-yogī a sannyāsī simultaneously.",
      "divergence_note": "Direct — Śrīdhara quotes the Śruti sannyāsa evātyarecayat and explains the equation through phala-saṅkalpa-tyāga-sāmya (equality in fruit-intention surrender) and resulting citta-vikṣepābhāva; no HTML or JS artifacts were present in this payload entry."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.2"
      ],
      "score": 0.5,
      "english_rendering": "The term sannyāsa, applied to karma-yoga, operates through lakṣaṇā (secondary denotation) — specifically tadabhāvāropaṇa (superimposition of that quality) — because yoga shares the key qualifying feature: relinquishment of phala-tṛṣṇā, which is itself the third kleśa-variant called rāga. Since yoga is citta-vṛtti-nirodha, and phala-saṅkalpa is a vṛtti (a rāga-type vṛtti), the karma-yogī who abandons that vṛtti achieves, in a secondary sense, both sannyāsa and yoga simultaneously. No one can be a yogī with unsurrendered saṅkalpa — all yogīs are by definition tyakta-phala-saṅkalpa.",
      "divergence_note": "Direct — Madhusūdana explicitly invokes gauṇī vṛtti (secondary denotation) and tadabhāvāropaṇa, identifies phala-saṅkalpa as the rāga-type among the five viparyaya-bhedas of Yoga-Sūtra, and connects yoga as citta-vṛtti-nirodha to validate the equation. Extended Yoga-Sūtra exposition is present in his commentary and underpins this reading."
    }
  },
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      "following_response": ""
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        "14.7",
        "14.8",
        "15.12",
        "17.12",
        "18.20",
        "18.21"
      ]
    },
    {
      "list": "संकल्प",
      "role": "supporting",
      "other_verses_in_list": [
        "4.19",
        "6.4",
        "6.24"
      ]
    },
    {
      "list": "संन्यास",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "5.1",
        "5.2",
        "5.3",
        "5.4",
        "5.6",
        "6.1",
        "6.4",
        "9.28",
        "18.1",
        "18.2",
        "18.7",
        "18.12",
        "18.49"
      ]
    },
    {
      "list": "संन्यासी",
      "role": "supporting",
      "other_verses_in_list": [
        "5.3",
        "6.1",
        "6.4"
      ]
    }
  ],
  "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": [
          "prāhuḥ: prāh -> √prāh",
          "viddhi: vid -> √vid",
          "bhavati: bhū -> √bhū"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If karma-yoga and sannyāsa are functionally identical at the level of inner relinquishment, why does the Gītā maintain two separate vocabularies throughout — is the distinction pedagogical, ontological, or audience-indexed?",
    "Śaṅkara's operative test is citta-vikṣepa (mental scatteredness): does his framework imply that a meditator who concentrates intensely on desired outcomes would count as a yogī by that criterion alone?",
    "Madhva insists sannyāsa is subsumed within yoga rather than co-equal to it — what are the downstream consequences for renunciant monks (sannyāsīs) in a Dvaita soteriological framework?",
    "Rāmānuja grounds asannyasta-saṅkalpa in false ātma-attribution to Prakṛti — does this mean saṅkalpa cannot truly be abandoned without correct metaphysical knowledge, making jñāna a precondition for karma-yoga?",
    "Madhusūdana's appeal to gauṇī vṛtti (secondary denotation) to call a karma-yogī a sannyāsī raises a question about whether the Gītā is doing normative philosophy or rhetorical persuasion in this verse — can both readings coexist?",
    "All six commentators converge on phala-saṅkalpa as the pivot — yet they differ on what 'fruit' means (mental distraction for Śaṅkara, false self-attribution for Rāmānuja, Hari-service for Madhva, prasāda-reception for Vallabha). Does polysemy here enrich or undermine the teaching?",
    "The verse is addressed to Arjuna ('O Pāṇḍava') who is on a battlefield, not an āśrama — does the context force a re-reading of sannyāsa as an inner disposition rather than a life-stage, and what are the institutional implications for the Hindu renunciant order?"
  ],
  "everyday_applications": {
    "advaita": "Before any project meeting or creative task, take thirty seconds to explicitly release the specific outcome you are hoping for — not the task itself, but the mental grip on how it must turn out. Śaṅkara's test is operational: can you feel the citta-vikṣepa (restless anticipation) dissolve when the grip is released? If yes, you have entered the functional equivalent of sannyāsa without leaving your desk.",
    "viśiṣṭādvaita": "When you notice yourself driven by status, approval, or competitive advantage in daily work, pause and ask: 'Whose agenda is this serving — the ātman or the Prakṛti-body that fears being diminished?' Rāmānuja's frame makes this a cognitive reorientation exercise: re-anchor to ātma-yāthātmya (your actual nature as distinct from body-mind-complex), then re-engage the task as kainkarya (service) rather than self-assertion.",
    "dvaita": "Identify one recurring desire-intention (kāma-saṅkalpa) that shows up across multiple domains of your life — perhaps the need to be seen as competent, or to accumulate security. Madhva's framing treats that unexamined saṅkalpa as a structural disqualifier (upāya-hindrance). Practice naming it explicitly each morning, then consciously placing it 'under Hari' — not eliminating the action, but surrendering the grasping quality.",
    "śuddhādvaita": "Vallabha dissolves the tension between doing and not-doing: you need not become a renunciant to live the sannyāsa-principle. In family life, professional life, or creative work, the single operative practice is this — complete the action fully and joyfully, then release the result as Kṛṣṇa's to dispose of. The joy in the doing is Kṛṣṇa's prasāda (grace-gift); the anxiety about outcome is your own superimposition on it.",
    "bhakti": "Śrīdhara's reading gives devotional practitioners a practical litmus: check whether phala-saṅkalpa has been genuinely surrendered or merely suppressed. If you still feel the background hum of 'and this will get me closer to liberation / Kṛṣṇa's grace / community recognition,' the surrender is incomplete. Authentic bhakti-karma-yoga means the action is offered whole, with full energy and skill, but the fruit line on the ledger is already Bhagavān's.",
    "advaita-bhakti": "Madhusūdana's synthesis makes this verse useful for practitioners who combine intellectual work with devotion: treat each fruit-desire that arises as a vṛtti to be named and released rather than acted upon or suppressed. The practice is not a blunt suppression (which would be a different kind of vṛtti) but a precise noticing — 'this is rāga appearing as professional ambition' — followed by a gentle redirect toward the action itself. Over time, the habit of vṛtti-identification becomes the yoga."
  },
  "primary_meaning": "What people call renunciation, Arjuna, know that to be yoga itself, for no one becomes a true yogin while still harboring desire for results."
}