{
  "verse_id": "6.34",
  "mūla": {
    "devanāgarī": "चञ्चलं हि मनः कृष्ण प्रमाथि बलवद् दृढम् | तस्याहं निग्रहं मन्ये वायोर् इव सुदुष्करम्",
    "iast": "cañcalaṃ hi manaḥ kṛṣṇa pramāthi balavad dṛḍham | tasyāhaṃ nigrahaṃ manye vāyor iva suduṣkaram",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 34",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "cañcalam",
      "lemma": "cañcala",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चञ्चलम्"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "manaḥ",
      "lemma": "manas",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मनः"
    },
    {
      "surface_form": "kṛṣṇa",
      "lemma": "kṛṣṇa",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "इति कृष्यतेः विलेखनार्थस्य रूपम्",
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    },
    {
      "surface_form": "pramāthi",
      "lemma": "pramāthin",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "च प्रमथनशीलम् प्रमथ्नाति शरीरम् इन्द्रियाणि",
          "school": "advaita",
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          "sense": "प्रमथनशीलम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "प्रमथनशीलं देहेन्द्रियक्षोभकमित्यर्थः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "शरीरमिन्द्रियाणि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रमाथि"
    },
    {
      "surface_form": "balavat",
      "lemma": "balavat",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बलवत्"
    },
    {
      "surface_form": "dṛḍham",
      "lemma": "dṛḍha",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अन्यत्र चरति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "दृढम्"
    },
    {
      "surface_form": "tasya",
      "lemma": "tad",
      "grammar": "genitive neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "संबुद्धिः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
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        },
        {
          "sense": "स्वाभ्यस्तविषयेषु",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
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        {
          "sense": "मनसोऽपि निग्रहं निरोधं सुदुष्करं सर्वथा कर्तुमशक्यं मन्ये",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "निवारणं जीवन्मुक्तिरित्युच्यते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "तस्य"
    },
    {
      "surface_form": "aham",
      "lemma": "mad",
      "grammar": "nominative singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अहम्"
    },
    {
      "surface_form": "nigraham",
      "lemma": "nigraha",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निग्रहम्"
    },
    {
      "surface_form": "manye",
      "lemma": "√man",
      "grammar": "present indicative 1st person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "वायोरिव यथा वायोः दुष्करो निग्रहः ततोऽपि दुष्करं मन्ये इत्यभिप्रायः",
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        },
        {
          "sense": "। मनोनिग्रहोपायो वक्तव्य इत्यभिप्रायः।",
          "school": "viśiṣṭādvaita",
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          "sense": "वायोरिव",
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          "witnesses": [
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        }
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      "theme_lists": [],
      "surface_devanagari": "मन्ये"
    },
    {
      "surface_form": "vāyoḥ",
      "lemma": "vāyu",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वायोः"
    },
    {
      "surface_form": "iva",
      "lemma": "iva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इव"
    },
    {
      "surface_form": "su",
      "lemma": "su",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सु"
    },
    {
      "surface_form": "duṣkaram",
      "lemma": "duṣkara",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दुष्करम्"
    }
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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_6.34",
        "anandgiri_6.34"
      ],
      "score": 0.5,
      "english_rendering": "The mind (manas) is by nature cañcala (restless) — not merely unstable but actively pramāthin (an aggressor that seizes and subjugates body and sense-organs). Śaṅkara adds that it is balaval (potent, not restrainable by any means) and dṛḍha (hard as a thorn-rope, indivisible like a tāntanī-serpent). Therefore Arjuna declares nigraha (absolute cessation) of such a mind to be suduṣkara (exceedingly difficult) — as impossible as imprisoning wind in the sky.",
      "divergence_note": "Śaṅkara: 'pramathyaśīlam, deham indriyāṇi ca vikṣipat sat paravasīkaroti … dṛḍhaṃ tantunāgavat acchedyam' — the mind grasps and subjugates, and is impenetrable like a thorn-snake."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.34",
        "vedantadeshika_6.34"
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      "score": 0.5,
      "english_rendering": "Even in objects long rehearsed (anavarata-abhyasta-viṣayeṣu), the mind cannot be held in one place by the puruṣa's own effort — it forcibly (balāt) seizes him and wanders elsewhere. Rāmānuja compares restraining the mind toward an object contrary to its conditioning to trying to stop a great wind (mahāvāta) with a fan — it is suduṣkara because the mind's svabhāva is misdirection, not quiescence.",
      "divergence_note": "Rāmānuja: 'tad-viparītākārātmani sthāpayituṃ nigrahāṃ pratikūla-gateḥ mahāvātasya vyajanādinā iva suduṣkaram' — restraint in a direction contrary to the mind's current is like pushing back a great wind with a fan."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.34",
        "jayatirtha_6.34"
      ],
      "score": 0.5,
      "english_rendering": "Madhva grounds Arjuna's complaint in Vyāsa's own Yoga-scripture: because the mind is cañcala (unstable), yoga's steadiness (sthiti) cannot arise without abhyāsa (practice) and vairāgya (dispassion) — of that there is no doubt (na saṃśayaḥ). The difficulty of nigraha is thus doctrinally confirmed by śāstra-citation, not merely by Arjuna's experience.",
      "divergence_note": "Madhva cites Vyāsayoga: 'manasaś-cañcalatvād-dhi sthitir-yogasya vai sthirā / vinābhyāsān-na śakyā syād-vairāgyād-vā na saṃśayaḥ' — without practice and dispassion, stable yoga is impossible."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.34"
      ],
      "score": 0.5,
      "english_rendering": "Arjuna perceives that the yoga of sama (equanimity) described by Kṛṣṇa is impossible precisely because the mind is cañcala (restless by nature). Vallabha glosses the wind-simile spatially: just as restraining wind that churns in open sky (ākāśe dhodhūyamānasya) into a pot is impossible, so too the uncontainable mind cannot be dammed. The verse thus names the failure-point of all autonomous sādhana, making Puṣṭi-mārga's prasāda (divine grace) the only viable ground.",
      "divergence_note": "Vallabha: 'yathākāśe dodhūyamānasya vāyor-ghaṭādiṣu nirodho duṣkaras-tadvat' — restraining wind churning in the sky into a vessel is as impossible as restraining such a mind."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.34"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara enumerates four qualities that make the mind ungovernable: cañcala (restless by inherent nature), pramāthin (agitator of body and sense-organs), balaval (not conquerable even by deliberate reasoning), and dṛḍha (impenetrable, bound fast by viṣaya-vāsanā). Restraining it entirely — as one cannot stop wind from churning in the sky into a jar — is sarvathaiva aśakya (wholly impossible).",
      "divergence_note": "Śrīdhara: 'pramāthi pramathana-śīlaṃ dehendriya-kṣobhakam … dṛḍhaṃ viṣaya-vāsanānubadhhatayā durbhedam … tathā tasya manaso nigrahaṃ suduṣkaraṃ sarvathaiva kartumaśakyaṃ manye'."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.34"
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      "english_rendering": "Madhusūdana begins with the word 'Kṛṣṇa' itself as a signal: by addressing the Lord as kṛṣ (one who draws away the sins of devotees), Arjuna implicitly appeals to the only power that can restrain the unrestrainable — thus the very name is a petition. He then glosses pramāthin as that which makes body and sense-organs helpless (vivasha-kara), balaval as that which cannot be turned away by any upāya, and dṛḍha as a tāntanā-pāśa (a coiled serpentine snare). Even after jñāna arises, prārabdha-karma sustains the citta's oscillations; therefore yoga-nigraha of mind in the full sense is impossible even for a jñānin still bound by prārabdha.",
      "divergence_note": "Madhusūdana: 'yasyāḥ saṃpādanena sa yogī paramo mataḥ … prārabdhakarmabhogāya jīvataḥ puruṣasya … citta-cāñcalye yogena tan-nivāraṇam-aśakyam-ahaṃ svabodhād-eva manye'."
    }
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    "meter_shift_to_next": false,
    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
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    {
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      "other_verses_in_list": [
        "6.26",
        "6.33"
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      "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
      "panel_witnesses": [
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        "bg-shankara",
        "bg-ramanuja",
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    "extraction_date": "2026-04-21",
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    "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
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  "so_what_questions": [
    "If even a post-jñāna sādhu cannot fully restrain the mind while prārabdha persists (Madhusūdana's position), what is the honest goal of meditation practice — cessation or skilled navigation of restlessness?",
    "Śaṅkara says the mind is 'not restrainable by anyone' (na kenacit niyantuṃ śakyam); Rāmānuja says it fails even in long-practiced objects — does the difficulty lie in the mind's nature or in the practitioner's method?",
    "The four qualities (cañcala / pramāthin / balaval / dṛḍha) describe four different kinds of difficulty — each calls for a different remedy. Which modern interventions (attention training, somatic work, vāsanā-deconditioning) map to which quality?",
    "Madhva grounds the answer in Vyāsa-śāstra: abhyāsa and vairāgya are the only prescribed tools. What does it mean that the Gītā's problem-statement is already answered by prior śruti/smṛti — is Arjuna asking a question to which the tradition already has the answer?",
    "Vallabha's spatial simile (wind in the sky vs. wind in a pot) implies scale mismatch as the fundamental problem. Is the mind un-restrainable because it operates at a scale no bounded technique can contain?",
    "Kṛṣṇa will reply 'asaṃśayaṃ mahābāho mano durnigrahaṃ calam' — he agrees. What does divine agreement with the disciple's complaint mean pedagogically, and what does it reveal about the Gītā's teaching method?",
    "Each school locates the solution differently: jñāna (Advaita), bhakti-assisted yoga (Rāmānuja), Hari-grace (Madhva), prasāda (Vallabha), Lord-invocation through the name (Madhusūdana). Is this genuine doctrinal divergence or convergence on the same ground named differently?"
  ],
  "everyday_applications": {
    "advaita": "When you notice the mind skipping between browser tabs, arguments replayed in memory, and tomorrow's anxieties — do not fight it as an enemy. Śaṅkara's pramāthin is not weakness; it is the mind's structural mode. Practice: observe the mind's aggression without becoming the aggressor. Nigraha here means the witness-stance (sākṣin), not the policeman.",
    "viśiṣṭādvaita": "Rāmānuja's mahāvāta-fan simile is a practical test: if you are trying to redirect a long-practiced habit toward a new object, note how much force the old grooves resist. The application is not willpower but design — change the environment, the association-structure, the community of practice. The mind follows what it has rehearsed; re-rehearse in Bhagavān's direction incrementally.",
    "dvaita": "Madhva's citation of Vyāsayoga gives a two-lever prescription directly applicable to daily sādhana: abhyāsa (repetition — return to the object without self-reproach when distracted) and vairāgya (non-investment in outcome — practice the return, not the result). These are not platitudes but the śāstra's own diagnosis of what makes nigraha possible where self-effort alone fails.",
    "śuddhādvaita": "Vallabha's insight is that attempting to bottle the wind is the wrong paradigm. In daily life: stop trying to achieve stillness by brute restraint. Instead, offer the restless mind's activity to Kṛṣṇa as it is — in seva, in kīrtana, in play. When the mind is engaged in His līlā, the churning does not cease but it ceases to be a problem. Prasāda-mārga means the solution arrives from outside the system you are trying to fix.",
    "bhakti": "Śrīdhara's fourfold map is a diagnostic: (1) Is the restlessness structural cañcalatā — use rhythm and routine; (2) Is it pramāthiṃ — sense-organ agitation — use pratyāhāra and diet; (3) Is it balaval — intellectual arguments keeping you stuck — use deliberate inquiry rather than suppression; (4) Is it dṛḍha — vāsanā-reinforced — only long-term re-conditioning (not one retreat) will shift it. Diagnose before prescribing.",
    "advaita-bhakti": "Madhusūdana's key move: Arjuna addresses Kṛṣṇa by name mid-complaint. In daily practice, when you reach the edge of what self-effort can achieve — which is usually sooner than expected — name what is beyond you. Not as defeat but as honest petition. The name Kṛṣṇa (kṛṣ, to draw toward) is itself the practice: invoke the one capable of drawing the mind past what method alone cannot reach."
  },
  "primary_meaning": "The mind is restless, turbulent, powerful, and stubborn, Krishna; I think restraining it is as difficult as restraining the wind."
}