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Bhagavad-Gītā with Śaṅkara's bhāṣya · 2.62
dhyāyato viṣayān puṃsaḥ saṅgas teṣūpajāyate | saṅgāt saṃjāyate kāmaḥ kāmāt krodho 'bhijāyate
Translation. For a man contemplating objects, attachment to them arises;
from attachment desire arises; from desire anger arises.
Grammar check: 12 words pass / 0 flagged / 0 beyond the checkerPāṇini-verified
Every word's claimed grammar is re-derived with vidyut-prakriya, software implementing Pāṇini's rules. Flags are shown, never hidden; some are the text taking epic or Vedic liberties the classical rules do not generate.
Word by word
| surface | lemma | grammar |
|---|
| dhyāyataḥ | dhyāyat | pass |
| viṣayān | viṣaya | pass |
| puṃsaḥ | puṃs | pass |
| saṅgaḥ | saṅga | pass |
| teṣu | tad | pass |
| upajāyate | jan | pass |
| saṅgāt | saṅga | pass |
| saṃjāyate | jan | pass |
| kāmaḥ | kāma | pass |
| kāmāt | kāma | pass |
| krodhaḥ | krodha | pass |
| abhijāyate | jan | pass |
How the commentary settled it
Where the verse alone is ambiguous, the reading follows Śaṅkara's commentary; the deciding lines are quoted below each decision.
Dhyāyataḥ is a genitive singular masculine present participle agreeing with puṃsaḥ, while viṣayān is its accusative plural object. The phrase is therefore construed ‘for a man contemplating objects,’ not as an ablative causal phrase.
→ Genitive participial phrase dependent on puṃsaḥ, with viṣayān as the participle’s object.
Viṣaya is translated neutrally as ‘object’—the thing brought within the range of contemplation—rather than expanding it without commentary into a more specific doctrinal expression. The semantic choice is consistent with the ideas of scope and range in [MW s.v. viṣaya, 997,1].
→ objects
Teṣu refers anaphorically to the masculine plural viṣayān and is construed as the locative complement of saṅgaḥ: ‘attachment to them.’ This government is supported by the locative construction recorded in [MW s.v. saṅga, 1132,3].
→ The pronoun refers to the objects, toward which attachment arises.
Upajāyate, saṃjāyate, and abhijāyate are Kartari presents with the respective prefixes upa-, sam-, and abhi-. Their ātmanepada endings do not make them passive here. The relevant lexical senses ‘originate,’ ‘arise,’ and ‘be produced’ are recorded in [MW s.v. upajan, 198,1], [MW s.v. saṃjan, 1133,1], and [MW s.v. abhijan, 62,2].
→ Active-intransitive Kartari: ‘arises’ or ‘comes into being.’
Saṅgāt and kāmāt are ablatives of source with causal force, forming the chain ‘from attachment … from desire …’. The construction of saṃjan with an ablative source is explicitly recorded in [MW s.v. saṃjan, 1133,1].
→ Source-cause ablatives marking successive psychological consequences.
Kāma is ‘desire’ and krodha is ‘anger,’ in accordance with [MW s.v. kāma, 271,3] and [MW s.v. krodha, 322,1]. Each nominative is the subject of the adjacent verb rather than an object or predicate complement.
→ The ordinary psychological meanings ‘desire’ and ‘anger.’