{
  "verse_id": "6.11",
  "mūla": {
    "devanāgarī": "शुचौ देशे प्रतिष्ठाप्य स्थिरम् आसनम् आत्मनः | नात्युच्छ्रितं नातिनीचं चैलाजिन-कुशोत्तरम्",
    "iast": "śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ | nātyucchritaṃ nātinīcaṃ cailājina-kuśottaram",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 11",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "śucau",
      "lemma": "śuci",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "शुद्धे विविक्ते स्वभावतः संस्कारतो वा देशे स्थाने प्रतिष्ठाप्य स्थिरम् अचलम् आत्मनः आसनं नात्युच्छ्रितं नातीवउच्छ्रितं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "देशे अशुचिभिः पुरुषैः अनधिष्ठिते अपरिगृहीते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "स्वभावतः संस्कारतो वा शुद्धे जनसमुदायरहित निर्भये गङ्गातटगुहादौ देशे समे स्थाने प्रतिष्ठाप्य स्थिरं निश्चलं नात्युच्छ्र",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "शुचौ"
    },
    {
      "surface_form": "deśe",
      "lemma": "deśa",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "स्थाने प्रतिष्ठाप्य स्थिरम् अचलम् आत्मनः आसनं नात्युच्छ्रितं नातीवउच्छ्रितं न",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अशुचिभिः पुरुषैः अनधिष्ठिते अपरिगृहीते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "समे स्थाने प्रतिष्ठाप्य स्थिरं निश्चलं नात्युच्छ्रितं नात्युच्चं नाप्यतिनीचं चैलाजिनकुशोत्तरं चैलं मृदु वस्त्रं अजिनं व",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "देशे"
    },
    {
      "surface_form": "pratiṣṭhāpya",
      "lemma": "pratiṣṭhāpay",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "स्थिरम् अचलम् आत्मनः आसनं नात्युच्छ्रितं नातीवउच्छ्रितं न",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "दृढं स्थापयित्वा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "स्थिरं निश्चलं नात्युच्छ्रितं नात्युच्चं नाप्यतिनीचं चैलाजिनकुशोत्तरं चैलं मृदु वस्त्रं अजिनं व्याघ्रादिचर्म ते कुशेभ्य",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "प्रतिष्ठाप्य"
    },
    {
      "surface_form": "sthiram",
      "lemma": "sthira",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अचलम् आत्मनः आसनं नात्युच्छ्रितं नातीवउच्छ्रितं न",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "स्थिरम्"
    },
    {
      "surface_form": "āsanam",
      "lemma": "āsana",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आसनम्"
    },
    {
      "surface_form": "ātmanaḥ",
      "lemma": "ātman",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आसनं नात्युच्छ्रितं नातीवउच्छ्रितं न",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "स्वस्यासनं स्थापयित्वा",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आत्मनः"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "ati",
      "lemma": "ati",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अति"
    },
    {
      "surface_form": "ucchritam",
      "lemma": "√ucchri",
      "grammar": "accusative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उच्छ्रितम्"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "ati",
      "lemma": "ati",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अति"
    },
    {
      "surface_form": "nīcam",
      "lemma": "nīca",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नीचम्"
    },
    {
      "surface_form": "caila",
      "lemma": "caila",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चैल"
    },
    {
      "surface_form": "ajina",
      "lemma": "ajina",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अजिन"
    },
    {
      "surface_form": "kuśa",
      "lemma": "kuśa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कुश"
    },
    {
      "surface_form": "uttaram",
      "lemma": "uttara",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उत्तरम्"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "6.13",
      "type": "near-cluster echo",
      "score": 0.9087,
      "feature_breakdown": {
        "cosine": 0.8487,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 9.9251,
        "stem_prefix": 6.0
      }
    },
    {
      "verse": "6.5",
      "type": "cross-chapter thematic parallel",
      "score": 0.9006,
      "feature_breakdown": {
        "cosine": 0.8506,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 6.4452,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "5.20",
      "type": "lemma-family resonance",
      "score": 0.8995,
      "feature_breakdown": {
        "cosine": 0.8495,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 11.3278,
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      }
    },
    {
      "verse": "4.42",
      "type": "thematic-similarity",
      "score": 0.8942,
      "feature_breakdown": {
        "cosine": 0.8442,
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        "substring": 0.0,
        "lemma_overlap": 4.3729,
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    },
    {
      "verse": "10.18",
      "type": "shared-vocabulary echo",
      "score": 0.893,
      "feature_breakdown": {
        "cosine": 0.843,
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        "lemma_overlap": 5.4419,
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    },
    {
      "verse": "2.8",
      "type": "shared-vocabulary echo",
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      "feature_breakdown": {
        "cosine": 0.8328,
        "theme_graph": 0.0,
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        "lemma_overlap": 5.3213,
        "stem_prefix": 6.0
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    },
    {
      "verse": "8.12",
      "type": "thematic-similarity",
      "score": 0.8899,
      "feature_breakdown": {
        "cosine": 0.8499,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 3.262,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "6.41",
      "type": "lemma-family resonance",
      "score": 0.8881,
      "feature_breakdown": {
        "cosine": 0.8381,
        "theme_graph": 0.0,
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        "lemma_overlap": 10.8756,
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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_6.11",
        "anandgiri_6.11"
      ],
      "score": 0.5,
      "divergence_note": "Advaita treats the seat preparation as functional infrastructure for jñāna; the physical details are neither symbolically loaded nor devotionally significant in themselves.",
      "english_rendering": "One should establish for oneself a firm, unmoving seat in a place that is śuci (pure) — whether pure by nature or by ritual preparation — neither excessively elevated nor low, the kuśa-grass layer receiving the skin above it and cloth above that. Śaṅkara notes the physical sequence runs counter to the recitation order: kuśa first, then ajina, then caila atop. The āsana-niyama is purely preparatory; what matters is the stillness that the stable seat occasions for the antaḥkaraṇa (inner instrument) already turned toward ātma-vicāra (inquiry into the self)."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.11",
        "vedantadeshika_6.11"
      ],
      "score": 0.5,
      "divergence_note": "Where Śaṅkara's purity is metaphysical or ritual, Rāmānuja's is social-relational and telic — the pure seat serves the jīva's orientation toward Bhagavān.",
      "english_rendering": "Let the yogin seat himself on a support made of wood or other material, spread with kuśa, skin, and cloth, in a place not merely swept clean but positively uncontaminated — not touched by aśuci (impure) persons, not occupied by aśuci objects, purified in the full Vaiṣṇava sense. Rāmānuja specifies 'sāpāśraye' — the seat must have a backing-support — and insists the arrangement must be manah-prasādakara (conducive to mental clarity and peace). This physical purification is not incidental: it is the opening act of kainkarya (service), preparing the field in which the jīva, fully collected in cit and body, can turn toward ātma-darśana for the sake of liberation from bondage."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.11",
        "jayatirtha_6.11"
      ],
      "score": 0.5,
      "divergence_note": "Madhva is conspicuously terse here; the physical seat-details are minimized in favor of the metaphysical structure of samādhi as Hari-directed act. Bhāṣya coverage is sparse — flagged honestly.",
      "english_rendering": "The yogin establishes the āsana as the first external act of samādhi-yoga, subordinating mind (ātmā here = manaḥ, Madhva glosses) to the discipline of Hari's worship. The seat itself is not elaborated at length in Madhva's compact tīkā — his focus pivots immediately to the inner act: 'yuñjīta samādhi-yoga-yuktaṃ kuryāt' (let him make himself disposed to the union that is samādhi). Physical arrangement is a dependent condition, not an independent subject; what counts is the jīva's radical ontological dependence (pāratantryam) on Hari expressed through disciplined posture."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.11"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha's extant bhāṣya treats 6.10–6.13 as a continuous unit focused on the *yogī yuñjānaḥ rahasi sthitaḥ* arc; the seat-details of 6.11 are not isolated. The reading here derives the *śuddhādvaita* siddhānta directly from the mūla, consistent with Vallabha's *puṣṭi-mārga* and the non-illusory status of all material elements within Brahman's self-manifestation.",
      "english_rendering": "*Śucau deśe pratiṣṭhāpya sthiram āsanam ātmanaḥ* — the aspirant establishes a firm seat in a pure place, neither too high nor too low, layered with *caila* (cloth), *ajina* (hide), and *kuśa* (sacred grass). In *śuddhādvaita*, this physical preparation is not mere discipline but a real participation in Kṛṣṇa's *puṣṭi* (sustaining grace): the body, the place, and the layered seat all belong to Brahman's own non-illusory self-expression. There is no *māyā* to dissolve the reality of *kuśa* or *ajina*; the arrangement is Kṛṣṇa's own provision, received by the *jīva* as an instance of *puṣṭi-mārga* (the path of grace). The purity of the ground — *śucau deśe* — is not merely ritual fitness; it is the suitability of a locus already permeated by Kṛṣṇa as *antaryāmin*, the inner sustainer whose *śakti* moves the devotee from within even before meditation begins. Firmness of the seat (*sthiram āsanam*) reflects the *yogī*'s entire svarūpa: held steady not by self-effort alone but by the Lord's *prasāda*. The three-layered base ascends from *kuśa* to hide to cloth — an outer image of the interior ascent toward *yogārūḍha*-svarūpa, each layer real, each a gift within *brahma-sambandha* (the devotee's consecrated relation to Brahman).",
      "provenance": "siddhānta_reconstruction"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.11"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara's gloss is free of HTML/JS artifacts in the supplied payload; Sanskrit content is clean and used directly.",
      "english_rendering": "Śrīdhara opens with a technical heading — 'āsana-niyamaṃ darśayan āha śucāv iti dvābhyām' (the āsana-rule is shown in these two verses) — signaling that 6.11–12 form a paired unit. The seat is ācala (unmoving), neither too high nor too low; the layering is kuśa at base, then caila (cloth/textile), then ajina (skin of tiger or similar animal) above. The physical arrangement maps the meditator's graduated withdrawal: gross external surface upward to the subtler material nearest the body, a somatic symbol of the inner ascent from sthūla to sūkṣma. Bhakti here is philologically precise first, then devotionally resonant."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.11"
      ],
      "score": 0.5,
      "divergence_note": "Madhusūdana is the most integrative: he synthesizes Advaita purity-logic, Bhakti-inflected solitude, and Pātañjala āsana-theory in a single commentary unit.",
      "english_rendering": "Madhusūdana brings the fullest physical imagination of any commentator here: the śuci deśa is not merely clean but specifically jana-samudāya-rahita (free of crowds) and nirbhaya (free of fear) — he names Gaṅgā riverbanks and caves as exemplary. The seat should be pratiṣṭhāpya for oneself (ātmanaḥ), explicitly to exclude another's seat, because using another's āsana introduces yoga-vikṣepa (disruption of yoga). He then cites Patañjali — 'sthira-sukham āsanam' — as corroboration, integrating Yoga-Sūtra authority into the Gītā commentary. The mṛdu-caila, the ajina, and the kuśa are arranged from the ground up: kuśa-mayī-bṛsi, then mṛdu-carma, then mṛdu-vastra — an ascending gradient of softness and warmth that coaxes the body toward the stillness the antaḥkaraṇa requires."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": true,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "आत्मनः",
      "role": "supporting",
      "other_verses_in_list": [
        "5.16",
        "6.5",
        "6.19",
        "16.21",
        "16.22"
      ]
    }
  ],
  "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": [
          "ucchritam: ucchri -> √ucchri"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Why does the verse specify both the material layering (kuśa / ajina / caila) and the height constraint (neither too high nor too low) — are these physically functional, symbolically graduated, or both?",
    "Śaṅkara notes the recitation order of kuśa-ajina-caila is inverted from the physical assembly order — what does this reveal about how Sanskrit instructional verses encode procedural knowledge?",
    "Rāmānuja's insistence that the place must be uncontaminated by aśuci persons (not merely ritually swept) imports a social dimension into what looks like a physical instruction — how does this shape who can practice yoga in the Viśiṣṭādvaita framework?",
    "Madhusūdana cites Patañjali's 'sthira-sukham āsanam' here — does this make BG 6.11 a Yoga-Sūtra verse, a Gītā verse, or the same instruction in two textual bodies?",
    "Madhva collapses both 6.10 and 6.11 into a single brief gloss focused on manaḥ — does this suggest that for Dvaita the physical āsana is doctrinally trivial, or is the terseness an artifact of his commentary style?",
    "The verse says 'āsanam ātmanaḥ' (seat for/of oneself) — Madhusūdana reads this as excluding another's seat to prevent yoga-vikṣepa; could it also mean the seat IS the self (ātman as the true stable seat, with the physical object as metaphor)?",
    "All six schools agree on 'firm and stable' but diverge on what purity means — does this suggest purity is the verse's live doctrinal variable while stability is its settled physical core?"
  ],
  "everyday_applications": {
    "advaita": "Choose a meditation corner that is habitually clean and undisturbed — not by superstition but because the antaḥkaraṇa does not need to fight background noise and disorder. Sit at a height where the spine is self-supporting without strain: this is the physical instantiation of 'nāty-ucchritam nāti-nīcam' and directly serves the nirvikalpa-śānti (undifferentiated stillness) the Advaita practitioner seeks. The seat is infrastructure; over-investing in its material composition is itself a vikṣepa.",
    "viśiṣṭādvaita": "Prepare your practice space as you would prepare an offering to Bhagavān — do not sit where another's distress or anger has recently been expressed, and choose a backing (wall, bolster) that supports the body as Bhagavān's support sustains the jīva. The manah-prasādakara quality of the place is non-negotiable: a space that produces anxiety or agitation is not yet a valid āsana-deśa regardless of how clean it looks on the surface.",
    "dvaita": "The disciplined seat is the first outer act of surrender to Hari; do not treat it casually. However, do not let obsession with the perfect cushion become an obstacle — Madhva's terse treatment is itself a teaching: the jīva's pāratantryam (dependence on Hari) is operative from the moment of intention, not only from the moment the physical arrangement is flawless. Sit, stabilize the manaḥ, and proceed.",
    "śuddhādvaita": "In Puṣṭi-mārga the preparation of rahasa (solitude) is itself a form of sevā (loving service): you are making a private space for Kṛṣṇa to meet you. The physical tidying of your seat and the quieting of the room are acts of welcoming the Beloved — not techniques for self-improvement but invitations. The āsana becomes the threshold of the inner meeting-place where Kṛṣṇa's prasāda descends.",
    "bhakti": "Follow the layer-order precisely: kuśa at the base (connects to earth, absorbs subtle energies), animal skin above it (insulates and grounds), soft cloth as the topmost surface for comfort. This is āsana-niyama — a rule, not a suggestion. Śrīdhara's framing implies that departure from the sequence is not a minor variation but a departure from the prescribed discipline; get the physical details right before asking about inner states.",
    "advaita-bhakti": "Find a place that is simultaneously secluded from crowds (jana-samudāya-rahita) and free from fear (nirbhaya) — Madhusūdana names riverside and cave settings not as literal requirements but as paradigm cases of environments where both conditions are naturally met. In an urban context this might mean early-morning practice before household activity begins, in a room you have psychologically 'claimed' as undisturbed. Use your own cushion, not a shared one — the seat's energetic continuity matters for the subtlety of yoga practice."
  },
  "primary_meaning": "In a clean place, set up your own firm seat, neither too high nor too low, layered with cloth over hide over kusha grass."
}