{
  "verse_id": "6.24",
  "mūla": {
    "devanāgarī": "संकल्प-प्रभवान् कामांस् त्यक्त्वा सर्वान् अशेषतः | मनसैवेन्द्रिय-ग्रामं विनियम्य समन्ततः",
    "iast": "saṃkalpa-prabhavān kāmāṃs tyaktvā sarvān aśeṣataḥ | manasaivendriya-grāmaṃ viniyamya samantataḥ",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 24",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "saṃkalpa",
      "lemma": "saṃkalpa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संकल्प"
    },
    {
      "surface_form": "prabhavān",
      "lemma": "prabhava",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रभवान्"
    },
    {
      "surface_form": "kāmān",
      "lemma": "kāma",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कामान्"
    },
    {
      "surface_form": "tyaktvā",
      "lemma": "tyaj",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "परित्यज्य सर्वान् अशेषतः निर्लेपेन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
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        },
        {
          "sense": "स्पर्शजेषु अवर्जनीयेषु तन्निमित्तहर्षो द्वेगौ त्यक्त्वा समन्ततः सर्वस्माद् विषयात् सर्वम् इन्द्रियग्रामं विनियम्य शनैः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "त्यक्त्वा"
    },
    {
      "surface_form": "sarvān",
      "lemma": "sarva",
      "grammar": "accusative masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "अशेषतः निर्लेपेन",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "मनसा एव तदनन्वयानुसन्धानेन त्यक्त्वा स्पर्शजेषु अवर्जनीयेषु तन्निमित्तहर्षो द्वेगौ त्यक्त्वा समन्ततः सर्वस्माद् विषयात्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सर्वान्"
    },
    {
      "surface_form": "aśeṣatas",
      "lemma": "aśeṣatas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अशेषतस्"
    },
    {
      "surface_form": "manasā",
      "lemma": "manas",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मनसा"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "indriya",
      "lemma": "indriya",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इन्द्रिय"
    },
    {
      "surface_form": "grāmam",
      "lemma": "grāma",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ग्रामम्"
    },
    {
      "surface_form": "viniyamya",
      "lemma": "viniyam",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "नियमनं कृत्वा समन्ततः समन्तात्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "शनैः शनैः धृतिगृहीतया विवेकविषयया बुद्ध्या सर्वस्माद् आत्मव्यतिरिक्ताद् उपरम्य आत्मसंस्थं मनः कृत्वा न किञ्चिद्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
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        },
        {
          "sense": "समन्ततः सर्वेभ्यो विषयेभ्यः प्रत्याहृत्य शनैःशनैरुपरमेदित्यन्वयः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विनियम्य"
    },
    {
      "surface_form": "samantataḥ",
      "lemma": "samantataḥ",
      "grammar": "",
      "senses_attested_in_panel": [
        {
          "sense": "समन्तात्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "सर्वस्माद् विषयात् सर्वम् इन्द्रियग्रामं विनियम्य शनैः शनैः धृतिगृहीतया विवेकविषयया बुद्ध्या सर्वस्माद् आत्मव्यतिरिक्ता",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "सर्वेभ्यो विषयेभ्यः प्रत्याहृत्य शनैःशनैरुपरमेदित्यन्वयः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
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      "theme_lists": [],
      "surface_devanagari": "समन्ततः"
    }
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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_6.24",
        "anandgiri_6.24"
      ],
      "score": 0.5,
      "english_rendering": "Every desire (kāma) whose very birthplace is saṅkalpa (mental resolve) must be relinquished without remainder — not suppressed but abandoned with the discrimination that sees them as rootless constructions. The mind alone, sharpened by viveka (discernment), is both the disease and the physician: it bred the desires and it alone can restrain the entire congregation of senses from every direction. Until this discrimination is steady, yoga is merely preparatory gymnastics for the jñāna that alone liberates.",
      "divergence_note": "Śaṅkara glosses saṅkalpa-prabhavān as 'those whose origin (prabhava) is saṅkalpa'; nirlepa ('without residue') qualifies tyaktvā; vivekayuktena modifies manas to stress that disciplined intellect, not mere will-power, governs the senses.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.24",
        "vedantadeshika_6.24"
      ],
      "score": 0.5,
      "english_rendering": "Kṛṣṇa distinguishes two classes of desire: those born of sensory contact (sparśaja) — cold, heat, pleasure — which cannot be wholly avoided, and those born of mental resolve (saṅkalpa-ja) — sons, land, reputation — which can be relinquished by the mind itself through sustained non-association (tad-ananya-anusandhāna). For the unavoidable sparśaja desires, the practitioner abandons the elation and aversion they trigger; the senses are then gradually withdrawn from every object, the mind anchored in the Self, until no thought of 'other' remains. This graduated quieting is service to Bhagavān, not mere asceticism.",
      "divergence_note": "Rāmānuja's bhāṣya explicitly splits kāmas into sparśajāḥ and saṅkalpajāḥ, specifying putra-pautra-kṣetra (sons, grandsons, fields) as concrete saṅkalpa-born examples; śanaiḥ śanaiḥ (gradually) and dhṛti-gṛhītayā buddhyā (with resolute, discerning intellect) govern the withdrawal.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.24",
        "jayatirtha_6.24"
      ],
      "score": 0.5,
      "english_rendering": "Not a single desire — not even a slight, occasional one directed at any object — is permissible for the yogin; 'all' and 'without remainder' are not rhetorical flourishes but hard limits. The emphatic particle eva ('alone') after manas is Madhva's signal: no external instrument — ritual, physical posture, regulation of breath in isolation — can govern the senses; only the mind, in direct dependence on Hari's will, has that power. The jīva's complete otherness from Brahman makes this restraint possible only as an act of surrender, not of autonomous mastery.",
      "divergence_note": "Madhva's concise bhāṣya presses sarvān aśeṣataḥ: even a single occasional desire for any object is impermissible; the eva in manasaiva is foregrounded to deny any non-mental instrument of sense-control.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.24"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's commentary on this verse is embedded within a block spanning 6.22–6.25, where the focus is the characterisation of the yoga attainment: what is gained (iṣṭa-prāpti, cessation of aniṣṭa) defines the yoga, and that yoga — paradoxically named 'union through separation from suffering' (duḥkha-saṃyoga-viyoga) — must be practised with resolute effort (niścayena). The abandonment of saṅkalpa-born desires is therefore not a stand-alone ascetic act but the clearing that makes space for Kṛṣṇa's prasāda to fill the practitioner; desire does not die by force but is displaced by a superior sweetness.",
      "divergence_note": "Vallabha's bhāṣya does not gloss 6.24 in isolation; it covers 6.22–6.25 together, with the key terms being iṣṭa-prāpti, duḥkha-saṃyoga-viyoga, and niścayena. The rendering above is anchored in that bracketed commentary; independent line-level glosses for 6.24 are absent in this transmission.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.24"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara identifies these yoga-hostile (yoga-pratikūla) desires as those whose seed lies in saṅkalpa; they must be abandoned along with their subliminal residues (sa-vāsanān), not merely suspended at the surface. The instrument of restraint is a mind that has cultivated the perception of defect in sense-objects (viṣaya-doṣa-darśin); from that seeing, the senses — perpetually expanding outward in every direction — are specially restrained. The syntax connects back to 6.23: 'yoga must be practiced' is the governing verb that 6.24 specifies as its precondition.",
      "divergence_note": "Śrīdhara glosses yoga-pratikūlān (hostile to yoga), sa-vāsanān (with latent impressions), and viṣaya-doṣa-darśin (perceiving defect in objects); he explicitly notes the syntactic dependence on the prior verse (pūrveṇānvayaḥ).",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.24"
      ],
      "score": 0.5,
      "english_rendering": "Desires arise from saṅkalpa, and saṅkalpa itself is a false superimposition (aśobhana-adhyāsa) of beauty and desirability onto objects that, when examined, are no better than vomited food eaten by a dog — from the lowest sense-pleasure to the heights of Brahmaloka. This vivid disgust-inquiry (vicāra-janya-aśobhanatva-niścaya) dissolves the adhesion of superimposed beauty and thereby extinguishes desire at the root rather than at the branch. Once desire is thus eliminated, its effect — outward movement of the senses — automatically ceases; the mind, now equipped with viveka, withdraws the senses from every object in a gradual, complete pratyāhāra.",
      "divergence_note": "Madhusūdana's elaborate bhāṣya provides the śvavānta-pāyasa simile (vomited food), the full range srak-candana to Indraloka-Pārijāta, and the technical term vicāra-janya-aśobhanatva-niścaya for the cognition that dissolves superimposition; śanaiḥ śanaiḥ and pratyāhṛtya are also in the source.",
      "commentator": "Madhusūdana Sarasvatī"
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": true,
    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
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    "corpus_provenance": {
      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
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        "bg-ramanuja",
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    "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)"
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  "so_what_questions": [
    "If saṅkalpa (mental resolve) is the birthplace of all desire, does eliminating saṅkalpa require that one stop deliberating altogether — and how then does the yogin plan or act in the world?",
    "Rāmānuja distinguishes desires born of sense-contact from those born of mental construction; is this distinction empirically useful in practice, or does it dissolve under scrutiny because sense-contact itself is mediated by prior saṅkalpa?",
    "Madhva insists the mind alone can govern the senses (manasaiva); why does this verse say 'mind alone' when other Gītā passages assign roles to buddhi, ahaṃkāra, and prāṇa in sense-restraint?",
    "Śrīdhara requires the abandonment of desires together with their vāsanās (subliminal residues); what is the operational difference between abandoning a desire and uprooting its vāsanā — and does the verse itself support that distinction?",
    "Madhusūdana uses vivid disgust-cognition (the vomited-food simile) as the mechanism that dissolves desire; is disgust itself a form of saṅkalpa, and does one exit the bind of desire only by a deeper saṅkalpa oriented toward jñāna?",
    "The verse says 'samantataḥ' — from every direction, completely. Does this suggest that partial sense-restraint is worse than useless, or is it a graduated ideal that allows of approximation?",
    "All six commentators treat this verse as a precondition for yoga, not its fruit; does that consensus imply that the practitioner must achieve this withdrawal before entering dhyāna, or can the practices of dhyāna itself produce the withdrawal?"
  ],
  "everyday_applications": {
    "advaita": "Before a day's first decision, pause to ask: 'Is this arising from a clear perception of what is needed, or from a construct I have already decided I want?' The Śaṅkara application is to catch saṅkalpa at the moment of its formation — the instant 'I want X' crystallises — and subject it to one discriminating question: 'Does this object actually have the value I am projecting, or have I superimposed it?' That single question, applied consistently, is the everyday form of vivekayukta-manas.",
    "viśiṣṭādvaita": "Rāmānuja's two-category framework offers a practical triage: when a want arises, classify it as sparśaja (arising from an unavoidable situation — hunger, fatigue, cold) or saṅkalpa-ja (a constructed ambition about status, possession, or outcome). The sparśaja kind is handled by releasing the emotional charge around it, not the sensation itself; the saṅkalpa-ja kind is released entirely by sustained non-dwelling (tad-ananya-anusandhāna). Applied daily, this prevents the conflation of genuine need with manufactured craving.",
    "dvaita": "Madhva's 'not even one occasional desire' sets a zero-tolerance standard that functions as a constant audit, not a one-time purge. In practice this means treating every resumption of a relinquished desire — the re-emergence of a minor preference after you believed it was gone — as evidence that the mind did not fully surrender the matter to Hari. The everyday application is to treat recurring desires as diagnostic data about which attachments have not yet been placed in Hari's hands, and to do exactly that rather than re-suppress them by willpower.",
    "śuddhādvaita": "In Puṣṭi-mārga practice, the clearing of saṅkalpa-born desires is not an end in itself but a receptivity practice: one makes space for Kṛṣṇa's grace (prasāda) by reducing the noise of self-generated wanting. Concretely, this means dedicating the first moments after waking to Kṛṣṇa's svarūpa — image, name, deed — before the day's agenda fills the mind. The desire does not need to be forcibly killed; it is crowded out by a superior sweetness that the practitioner cultivates by deliberately returning to Kṛṣṇa before turning to any other object.",
    "bhakti": "Śrīdhara's viṣaya-doṣa-darśana (perception of defect in objects) is a specific contemplative exercise: when a desired object arises in attention, spend sixty seconds tracing the defects rather than the appeal — the impermanence, the inevitable dissatisfaction, the cost of obtaining and maintaining it. This is not pessimism but a corrective lens applied to the cognitive distortion that yoga-hostile desires depend on. Śrīdhara's addition of sa-vāsanān (with residues) means the exercise must be repeated until the subliminal pull is visibly weakened, not just the surface craving.",
    "advaita-bhakti": "Madhusūdana's mechanism is vicāra — sustained philosophical inquiry into the actual character of what is desired. In everyday terms: when a strong desire arises, run it through the full arc of its object — from first acquisition to inevitable decay or satiation — and notice whether the anticipated joy survives that inspection. The śvavānta-pāyasa image (vomited food) is not meant to produce revulsion but to short-circuit the false superimposition of beauty before it consolidates into compulsion. Done honestly and repeatedly, this viveka-practice is simultaneously Advaita's jñāna-training and the clearing that makes Kṛṣṇa-bhakti possible."
  },
  "primary_meaning": "Abandon every desire that springs from mental resolve, without exception, and rein in the senses entirely through the mind alone."
}