{
  "verse_id": "6.4",
  "mūla": {
    "devanāgarī": "यदा हि नेन्द्रियार्थेषु न कर्मस्व् अनुषज्जते | सर्व-संकल्प-संन्यासी योगारूढस् तदोच्यते",
    "iast": "yadā hi nendriyārtheṣu na karmasv anuṣajjate | sarva-saṃkalpa-saṃnyāsī yogārūḍhas tadocyate",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 4",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
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      "surface_form": "saṃnyāsī",
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    },
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      "surface_devanagari": "तदा"
    },
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      "surface_form": "ucyate",
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      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उच्यते"
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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_6.4",
        "anandgiri_6.4"
      ],
      "score": 0.5,
      "english_rendering": "When the contemplating yogin no longer clings — neither to sense-objects (śabda and the rest) nor to any action, whether obligatory, occasional, or prohibited — not from exhaustion but from having perceived their purposelessness, and when the renunciation of all volition (sarva-saṃkalpa-sannyāsa) has become his very disposition, he is declared 'mounted on yoga' (yogārūḍha). Śaṅkara insists that sankalpa is the root of all desire: 'desire arises from volition, volition alone is the seed of action' (Manusmṛti 2.3 cited in bhāṣya). Therefore the renunciation of all saṃkalpas entails the renunciation of all action and all desire simultaneously — not as sequential steps but as one cognitive event."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.4",
        "vedantadeshika_6.4"
      ],
      "score": 0.5,
      "english_rendering": "When this yogin, whose very nature (svabhāva) is the exclusive experience of the self (ātmaikānubhava), no longer clings to the natural sense-objects that belong to prakṛti or to actions related to them, he is then called yogārūḍha — one who has fully renounced all sankalpa. Rāmānuja draws the practical corollary at once: for the aspirant (ārurukṣu) who desires to ascend to this state, the practice of non-attachment to sense-experience is itself karma-yoga, not a preliminary to it. The yogin's detachment is not nihilistic vacancy but the positive pull of ātma-experience crowding out everything else."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.4",
        "jayatirtha_6.4"
      ],
      "score": 0.5,
      "english_rendering": "Madhva marks this verse as the definition of the yogārūḍha's characteristic: proper non-attachment (samyag-ananusaṅga) belongs to such a one alone. He notes tersely that for others genuine non-attachment can arise only through great effort, whereas for the advanced devotee it is natural — 'dissolution of faults arises spontaneously in him; in others only through striving' (svato doṣalayo dṛṣṭvā tv itareṣāṃ prayatnataḥ, cited in bhāṣya). The jīva's irreducible distinctness from Hari means that clinging to prakṛti-objects is always a fall away from one's true dependent nature (pāratantrya); yogārūḍha is the recovery of that nature."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.4"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's gloss is deliberately compressed: the yogārūḍha does not cling even to actions that are properly his own (sva-kriyā-nirvartyeṣv api karmasv). This is the Puṣṭi-mārga's characteristic accent — even dutiful ritual action, if owned rather than surrendered as Kṛṣṇa's prasāda, becomes a subtle form of ahaṃkāra (the 'I' as doer). Yogārūḍha is not the man without action but the man without the possessiveness of action; everything flows as divine gift, nothing is grasped as one's own production."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
        "sridhara_6.4"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara answers the implied question — what does yogārūḍha actually look like? — by pointing to the inner condition behind the outward signs: when attachment to sense-pleasures (śabdādi) and to the actions that procure them is absent, and when the habitual renunciation of all volitions (saṃkalpas) directed at objects of enjoyment and acquisition has become character (śīla), then and only then is one called yogārūḍha. He identifies the causal logic cleanly: saṃkalpa is the root of attachment; uproot the saṃkalpa-habit and non-attachment is its natural fruit, not an act of will."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
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      "english_rendering": "Madhusūdana ties the yogārūḍha's non-attachment to a double vision: seeing the unreality (mithyātva) of sense-objects on the one hand, and seeing the self as non-doer, non-enjoyer, pure bliss-non-dual (akartṛ-abhokṭṛ-paramānanda-advaya) on the other. These two sights together remove the ahiṃkāra-formed clinging (abhiniveśa-rūpa anuṣaṅga) that is the real obstacle to yoga-ascent. His synthesis: Advaita supplies the ontological diagnosis; Kṛṣṇa-bhakti supplies the affective warmth that makes the non-dual vision livable. The verse's 'sarva-saṃkalpa-sannyāsī' names the one in whom this double vision has become stable disposition."
    }
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    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
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      "other_verses_in_list": [
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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": [
          "anuṣajjate: anuṣañj -> anu-√ṣañj",
          "ārūḍhaḥ: āruh -> √āruh",
          "ucyate: vac -> √vac"
        ]
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  "so_what_questions": [
    "If sarva-saṃkalpa-sannyāsa (renunciation of all volition) is the condition for yogārūḍha, does this mean the practitioner must first cease all ritual obligation — or does the renunciation happen while still acting?",
    "Śaṅkara quotes Bṛhadāraṇyaka Upaniṣad 4.4.5 to show that desire drives action and desire is driven by saṃkalpa — what does this imply about motivational architecture for any sustained practice, including non-Vedic ones?",
    "Rāmānuja reads ātmaikānubhava (exclusive self-experience) as the positive content that displaces sense-craving; Śaṅkara reads it as mithyātva-perception of objects. What is actually being proposed for the practitioner's phenomenology?",
    "Madhva's citation — dissolution of faults is natural for the advanced, effortful for others — raises a meritocratic question: is yogārūḍha a state one attains by effort, or one that arrives when effort has exhausted itself?",
    "Vallabha's accent on 'even one's own proper actions' as a site of clinging pushes the question: is there a difference between non-attachment to prohibited actions and non-attachment to obligatory ones, or does yogārūḍha collapse this distinction entirely?",
    "All six commentators agree that saṃkalpa is the root; they diverge on what replaces it — ātma-jñāna (Śaṅkara), ātma-anubhava (Rāmānuja), Hari-pāratantrya (Madhva), prasāda-bhāva (Vallabha), bhakti-viraha (Śrīdhara), advaya-darśana (Madhusūdana). How should a practitioner choose among these positive replacements?",
    "The verse uses 'yogārūḍha' — 'mounted on yoga' — rather than 'yoga-siddha' (perfected). What does the climbing/ascending metaphor (ārūḍha from √ruh) imply about the stability of this state: is it a plateau or an ongoing ascent?"
  ],
  "everyday_applications": {
    "advaita": "Before beginning a task, pause and examine the saṃkalpa structure: 'I am doing X to obtain Y.' Śaṅkara's analysis says the craving for Y is itself the contaminant. Practical move: act, but explicitly bracket the outcome-narrative before you start. The bracket is not performance — it trains the perception that the outcome was never yours to own. Do this once daily with one high-stakes task.",
    "viśiṣṭādvaita": "Rāmānuja's corollary is actionable: the ārurukṣu (one still climbing) uses karma-yoga — regular action from which sense-craving is being methodically disentangled — as the vehicle itself, not merely a stairway to abandon. In everyday terms: keep your job, your relationships, your obligations — but cultivate one daily moment of experiencing them as ātma-kainkarya (service from the self) rather than as procurement. The shift in felt quality, not the cessation of action, is the practice.",
    "dvaita": "Madhva's verse on natural vs effortful renunciation maps onto skill acquisition: early in a practice, non-distraction is an act of will; later it becomes constitutional. The everyday application is to identify which virtues in your current life are still effortful and which have become natural — and to treat the effortful ones not as failures but as sites of active Hari-dependence (pāratantrya). Effort acknowledged honestly is itself a form of surrender.",
    "śuddhādvaita": "Vallabha's 'even one's own proper actions' as potential attachments points to a very concrete modern trap: the identity built around doing one's job well, parenting excellently, or being a 'good practitioner.' The Puṣṭi-mārga application is to let even these roles be Kṛṣṇa's gift rather than self-constructed achievements. Practically: at the end of each day, note one thing you did well and consciously offer it back rather than banking it as self-credit.",
    "bhakti": "Śrīdhara's causal chain — saṃkalpa → attachment → action-binding — suggests that the upstream intervention is at the moment of intention-formation, before action begins. Everyday practice: when a desire arises, sit with the saṃkalpa itself for 30 seconds before acting. This is not suppression; it is the examination Śrīdhara identifies as the yogin's habitual posture. Over time the examination becomes instinctive — which is precisely his definition of śīla (character).",
    "advaita-bhakti": "Madhusūdana's double vision — mithyātva of objects plus ātma-as-pure-bliss — suggests a two-part daily bookend. Morning: recall one moment from the previous day when you mistook a contingent gain or loss for a permanent fact about reality (mithyātva check). Evening: recall one moment of intrinsic well-being that arose independent of circumstances (ānanda-trace). The gap between these two recollections is the practice space Madhusūdana is pointing at."
  },
  "primary_meaning": "When you stop grasping at sense-objects and actions, and renouncing all intention has become your character, you are called established in yoga."
}