{ "verse_id": "6.12", "mūla": { "devanāgarī": "तत्रैकाग्रं मनः कृत्वा यतचित्तेन्द्रियक्रियः । उपविश्यासने युञ्ज्याद्योगमात्मविशुद्धये", "iast": "tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ | upaviśyāsane yuñjyādyogamātmaviśuddhaye", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 12", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "pratiṣṭhāpya", "lemma": "pratiṣṭhāpay", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "दृढं स्थापयित्वा", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "किं कुर्यादिति तत्राह तत्र तस्मिन्नासन उपविश्यैव नतु शयानस्तिष्ठन्वा", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रतिष्ठाप्य" }, { "surface_form": "kim", "lemma": "ka", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "किम्" }, { "surface_form": "tatra", "lemma": "tatra", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तत्र" }, { "surface_form": "ekāgram", "lemma": "ekāgra", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एकाग्रम्" }, { "surface_form": "manaḥ", "lemma": "manas", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मनः" }, { "surface_form": "kṛtvā", "lemma": "kṛ", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "यतचित्तेन्द्रियक्रियः चित्तं", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "यतचित्तेन्द्रियक्रियः सर्वात्मना उपसंहृतचित्तेन्द्रियक्रियः आत्मविशुद्धये बन्धविमुक्तये योगं यु़ञ्ज्यात् आत्मावलोकनं कु", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "योगं युञ्ज्यादभ्यसेत्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "योगमभ्यसेदिति तत्राह एकाग्रं राजसतामसव्युत्थानाख्यप्रागुक्तभूमित्रयपरित्यागेनैकविषयकधारावाहिकानेकवृत्तियुक्तमुद्रिक्तसत", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कृत्वा" }, { "surface_form": "yata", "lemma": "√yam", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यत" }, { "surface_form": "citta", "lemma": "citta", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चित्त" }, { "surface_form": "indriya", "lemma": "indriya", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इन्द्रिय" }, { "surface_form": "kriyaḥ", "lemma": "kriyā", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "क्रियः" }, { "surface_form": "upaviśya", "lemma": "upaviś", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "योगं युञ्ज्यात्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "योगैकाग्रम् अव्याकुलम् मनः कृत्वा यतचित्तेन्द्रियक्रियः सर्वात्मना उपसंहृतचित्तेन्द्रियक्रियः आत्मविशुद्धये बन्धविमुक्त", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "एकाग्रं विक्षेपरहितं मनः कृत्वा योगं युञ्ज्यादभ्यसेत्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "उपविश्य" }, { "surface_form": "āsane", "lemma": "āsana", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आसने" }, { "surface_form": "yuñjyāt", "lemma": "√yuj", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "युञ्ज्यात्" }, { "surface_form": "yogam", "lemma": "yoga", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योगम्" }, { "surface_form": "ātma", "lemma": "ātman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्म" }, { "surface_form": "viśuddhaye", "lemma": "viśuddhi", "grammar": "dative feminine singular noun", "senses_attested_in_panel": [ { "sense": "उपशान्तये", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "विशुद्धये" } ], "intertextual_panel": [ { "verse": "6.19", "type": "cross-chapter thematic parallel", "score": 0.941, "feature_breakdown": { "cosine": 0.871, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.8139, "stem_prefix": 5.0 } }, { "verse": "6.20", "type": "cross-chapter thematic parallel", "score": 0.9274, "feature_breakdown": { "cosine": 0.8674, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.8492, "stem_prefix": 5.0 } }, { "verse": "3.9", "type": "lemma-family resonance", "score": 0.9223, "feature_breakdown": { "cosine": 0.8623, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.6757, "stem_prefix": 6.0 } }, { "verse": "6.10", "type": "thematic-cluster continuation", "score": 0.9137, "feature_breakdown": { "cosine": 0.8537, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.621, "stem_prefix": 5.0 } }, { "verse": "6.25", "type": "lemma-family resonance", "score": 0.9107, "feature_breakdown": { "cosine": 0.8607, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.197, "stem_prefix": 5.0 } }, { "verse": "5.7", "type": "shared-vocabulary echo", "score": 0.9106, "feature_breakdown": { "cosine": 0.8706, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.2788, "stem_prefix": 4.0 } }, { "verse": "10.19", "type": "lemma-family resonance", "score": 0.9092, "feature_breakdown": { "cosine": 0.8492, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.6363, "stem_prefix": 6.0 } }, { "verse": "6.11", "type": "next-verse continuation", "score": 0.9088, "feature_breakdown": { "cosine": 0.852, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0843, "lemma_overlap": 11.4591, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_6.12", "anandgiri_6.12" ], "score": 0.5, "english_rendering": "Having seated oneself on that āsana (seat), one should withdraw the mind from all objects of sense and render it ekāgra (one-pointed), restraining the activity of citta (mind-stuff) and indriya (sense-organs) alike. Thus gathered, one should practice yoga for ātma-viśuddhi — the purification of the antaḥkaraṇa (inner instrument). Śaṅkara is explicit: the goal here is not liberation itself but fitness of the inner organ to receive jñāna, the direct apprehension of non-dual Brahman.", "divergence_note": "Śaṅkara: 'ātmaviśuddhaye antaḥkaraṇasya viśuddhyartham' — purification is of the antaḥkaraṇa, not yet Brahman-realization; yogic practice is subordinate preparation." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.12", "vedantadeshika_6.12" ], "score": 0.5, "english_rendering": "Seated on an āsana that is pure in location, unstained by impure persons or objects, and conducive to mental śānti (tranquillity), the sādhaka (practitioner) should make the mind avyākula — free from agitation toward any object — and withdraw citta and indriya wholly inward. The purpose is ātma-viśuddhi understood as bandha-vimukti (liberation from bondage), not mere mental calm; the āsana's purity reflects the devotee's orientation toward Bhagavān as indwelling support.", "divergence_note": "Rāmānuja: 'ātmaviśuddhaye bandhavimuktyai' and 'manaḥprasādakare sāpāśraye' — the seat must be supportive and conducive to mental brightness; liberation from bondage is the direct framing of viśuddhi." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.12", "jayatirtha_6.12" ], "score": 0.5, "english_rendering": "One should practice samādhi-yoga — the yoga of meditative absorption — on the ordained seat. For Madhva the brevity of the bhāṣya is deliberate: the jīva (individual soul), permanently distinct from Hari, has no self-generated capacity for purification; the yoga practice described here is an act of dependent worship, valid only as Hari's own energy operating through the jīva. The verb yuñjyāt (let one yoke) signals subordination, not autonomy.", "divergence_note": "Madhva glosses 6.12-6.14 together with only 'yogaṃ samādhiyogaṃ yuñjyāt' — the terse compression signals that the substance of the yoga is Hari-dependent; elaboration of seat-conditions is not ontologically primary." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.12" ], "score": 0.5, "english_rendering": "Vallabha reads this verse inside a bracket spanning 6.10–6.13, describing the svarūpa (essential nature) of one already mounting the ladder of yoga. The yogī practicing in solitude — rahasi sthitaḥ — continuously yokes ātman: here 'continuously' (satatam) points beyond technique to a state of perpetual reliance on Kṛṣṇa's prasāda (grace). Seat and regulation are not preconditions that the aspirant constructs; they are Kṛṣṇa's līlā-gift, flowing downward.", "divergence_note": "Vallabha: 'yogī yuñjāno rahasi sthitaḥ ātmānaṃ satataṃ yuñjīta' within the 6.10–6.13 bracket — continuous yoking in solitude is the hallmark of the grace-sustained practitioner." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.12" ], "score": 0.5, "english_rendering": "Having seated oneself on that āsana, one should make the mind ekāgra — free from vikṣepa (distraction) — and practice yoga as continuous abhyāsa (repetition). The restraint of the activities of citta and indriya serves upśānti (pacification) of the manas (mind), which is itself ātma-viśuddhi. Śrīdhara's gloss is clean and non-partisan: yoga here means disciplined repetition aimed at inner quieting, open to any upāsaka (worshipper).", "divergence_note": "Śrīdhara: 'ekāgraṃ vikṣeparahitaṃ manaḥ kṛtvā yogaṃ yuñjyād abhyaset... mano viśuddhaye upaśāntaye' — viśuddhi equated directly with upaśānti." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.12" ], "score": 0.5, "english_rendering": "Seated — not lying, not standing, since āsīnaḥ sambhavāt (the seated posture alone permits what is required) — one should achieve ekāgratā by abandoning the three lower bhūmis (grounds) of rājasic and tāmasic agitation, bringing the mind to a sattva-dominant stream of unbroken vritti (modification) directed at one object. This is samprajñāta-samādhi — the absorption in which brahma-ākāra-mano-vṛtti-pravāha (the flow of mind-modifications shaped by Brahman) constitutes nididhyāsana (sustained contemplation). Ātma-viśuddhi thus means ripeness for Brahman-sākṣātkāra (direct vision of Brahman), supported at the apex by Kṛṣṇa-bhakti as the living current within that brahma-ākāra stream.", "divergence_note": "Madhusūdana: 'ātmanaḥ antaḥkaraṇasya sarvavikṣepaśūnyatvena atisūkṣmatayā brahmasākṣātkārayogyatāyai' and the śruti citation 'dṛśyate tvagryayā buddhyā sūkṣmayā sūkṣmadarśibhiḥ' — viśuddhi is explicitly fitness for Brahman-vision." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "चित्त", "role": "supporting", "other_verses_in_list": [ "4.21", "6.10", "6.14", "6.18", "6.19", "6.20", "10.9", "12.8", "12.9", "13.9", "16.16", "18.57", "18.58" ] }, { "list": "योगम्", "role": "supporting", "other_verses_in_list": [ "2.53", "3.7", "4.42", "6.19", "7.1", "9.5", "11.8", "12.11" ] } ], "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": [ "yata: yam -> √yam", "yuñjyāt: yuj -> √yuj" ] }, { "date": "2026-05-05", "fix": "mula_avataranika_contamination_strip", "scope": "mula.iast, mula.devanagari", "old_iast_head": "pratiṣṭhāpya, kim ? tatraikāgraṃ manaḥ kṛtvā yata-cittendriya-kriyaḥ | upaviśyāsane yuñjyād yogam ātma-viśuddhaye", "new_iast": "tatraikāgraṃ manaḥ kṛtvā yatacittendriyakriyaḥ | upaviśyāsane yuñjyādyogamātmaviśuddhaye", "source": "sd_bgnew.itx (sanskritdocs.org BG mula, ITRANS) via indic_transliteration", "reason": "parser fallback path concatenated commentator avataranika prose into mula; manifested as stray '?' or ',' in canonical text; first detected during bandha-matrix render audit", "open_followups": [ "word_by_word may carry avataranika tokens; needs separate sandhi-aware reconciliation pass against cleaned mula", "audit_trail.corpus_provenance claims Belvalkar/Ambuda but parser fallback used commentary; provenance is mis-stated for affected verses" ] }, { "date": "2026-05-05", "fix": "meter_relabel", "scope": "prosodic_information.meter", "from": "other", "to": "anuṣṭubh", "source": "syllabification analysis by prosodic-caesura subagent (Macdonell §504-520, Apte App I)", "reason": "originally labeled 'other'; verse scans as anuṣṭubh (4 pādas × 8 syllables)" } ] }, "so_what_questions": [ "If ātma-viśuddhi (self-purification) is only preparatory for Advaita but is itself liberation for Viśiṣṭādvaita (bandha-vimukti), does this verse describe one stage or the final goal — and what changes in practice if it is the latter?", "Madhva's bhāṣya spans three verses in a single line while Madhusūdana devotes a long technical analysis to the same verse: what does that compression versus expansion reveal about each school's theory of the role of technique in spiritual life?", "Vallabha says the yogī is 'already mounting' (ārurukṣoḥ) when this verse applies — does that mean the āsana discipline of 6.11-12 is irrelevant to someone fully in Puṣṭi-mārga, or is it re-read as itself a gift of grace?", "Madhusūdana invokes the three bhūmis (grounds) of mental distraction and names the goal as samprajñāta-samādhi — a specifically Yoga-darśana category — inside a Vedānta commentary; how much of Patañjali's Yoga-Sūtra framework is silently operative in the BG here?", "All six schools agree on ekāgratā (one-pointedness) as the necessary mental condition, yet they differ on what the 'one point' is: Self, Brahman, Hari, Kṛṣṇa, ātman-distinct-from-Hari. Does the verse itself constrain the answer, or is the object of ekāgratā inserted by commentatorial projection?", "Śrīdhara equates viśuddhi with upaśānti (pacification) without doctrinal specificity — is this philological caution, bhakti universalism, or evidence that the verse's own semantic field is genuinely school-neutral?", "The verse prescribes a physical seat, a physical posture, and then mental control as a sequence: to what extent is the physical setup causally necessary in each school's theory, versus a conventional cultural frame that could be replaced without loss?" ], "everyday_applications": { "advaita": "Before meditation, deliberately clear the workspace — desk, phone notifications, ambient noise — not for comfort but as a physical enactment of sarvavikṣaya-upasaṃhāra (withdrawal from all objects). Treat this setup ritual as antaḥkaraṇa-śodhana (purification of the inner instrument): you are not relaxing, you are making the mind fit to inquire 'who am I?' The seat is the first act of philosophical seriousness.", "viśiṣṭādvaita": "Choose a corner of your home that you keep śuci (clean and consecrated) — a small altar, a clean mat, an image of Bhagavān — and return to the same spot daily. The physical purity of the place is not superstition: it conditions the mind toward avyākulatā (un-scattered-ness), and the image reminds you that you sit in the presence of the indwelling Lord whose support (āpāśraya) makes concentration possible at all.", "dvaita": "When sitting for japa (repetition of the divine name) or prayer, begin with an explicit acknowledgment that you cannot focus by your own power — ask Hari for the capacity to yoke attention. The Dvaita reading turns the instruction into a prayer before the practice: 'let me yoke' is a petition, not a command. This prevents the quiet pride of thinking meditation is a personal achievement.", "śuddhādvaita": "Do not wait until you have the perfect quiet time or the perfect āsana to begin smaraṇa (remembrance of Kṛṣṇa). Vallabha's 'satatam' (continuously) means that the yoking of attention to Kṛṣṇa is a background current running through all daily activity — cooking, walking, working. The formal seated session is a concentration of what is already present; it is not the only valid site of practice.", "bhakti": "Treat your morning sitting as pure abhyāsa (disciplined repetition): same time, same seat, same duration, same object of attention — without judging quality from session to session. Śrīdhara's equation of viśuddhi with upaśānti means the metric of success is quieting, not insight. If you rise from the seat slightly more settled than you sat down, the practice has done its work.", "advaita-bhakti": "When the mind wanders during meditation, Madhusūdana's model offers a specific corrective: notice which bhūmi (ground) the mind fell to — excited fantasy (rājasic), torpor (tāmasic), or restless sense-craving — name it, and consciously redirect toward a single brahma-ākāra vritti (thought-form shaped by the infinite). Using a Kṛṣṇa mantra or image as the anchor is not a concession to emotion; it is the sattva-dominant stream that Madhusūdana says carries the mind toward Brahman-sākṣātkāra." }, "primary_meaning": "Seated on that āsana, make the mind one-pointed, rein in the activity of the senses and mind together, and practice yoga for the purification of the self." }