{ "verse_id": "6.13", "mūla": { "devanāgarī": "समं काय-शिरो-ग्रीवं धारयन्न् अचलं स्थिरः | संप्रेक्ष्य नासिकाग्रं स्वं दिशश् चानवलोकयन्", "iast": "samaṃ kāya-śiro-grīvaṃ dhārayann acalaṃ sthiraḥ | saṃprekṣya nāsikāgraṃ svaṃ diśaś cānavalokayan", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 13", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "samam", "lemma": "sama", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "समम्" }, { "surface_form": "kāya", "lemma": "kāya", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "काय" }, { "surface_form": "śiraḥ", "lemma": "śiras", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शिरः" }, { "surface_form": "grīvam", "lemma": "grīvā", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ग्रीवम्" }, { "surface_form": "dhārayan", "lemma": "√dhāray", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [ { "sense": "अचलं च", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "दिशश्च अनवलोकयन् स्वं नासिकाग्रं संप्रेक्ष्य प्रशान्तात्मा अत्यन्तनिर्वृतमनाः विगतभीः ब्रह्मचर्ययुक्तो मनः संयम्य मच्चि", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "स्थिरः", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "धारयन्" }, { "surface_form": "acalam", "lemma": "acala", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अचलम्" }, { "surface_form": "sthiraḥ", "lemma": "sthira", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "स्थिरो भूत्वा इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। दृढप्रयत्नो भूत्वेत्यर्थः। स्वकीयं नासिकाग्रं संप्रेक्ष्य च। अर्धनिमीलितनेत्र इत्यर्थः। इतस्ततो दिशश्चानवलोकयन्नासीतेत", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "स्थिरः" }, { "surface_form": "saṃprekṣya", "lemma": "saṃprekṣ", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "सम्यक् प्रेक्षणं दर्शनं कृत्वेव इति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "प्रशान्तात्मा अत्यन्तनिर्वृतमनाः विगतभीः ब्रह्मचर्ययुक्तो मनः संयम्य मच्चित्तो युक्तः अवहितो मत्पर आसीत माम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "च। अर्धनिमीलितनेत्र इत्यर्थः। इतस्ततो दिशश्चानवलोकयन्नासीतेत्युत्तरेणान्वयः।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "संप्रेक्ष्य" }, { "surface_form": "nāsikā", "lemma": "nāsikā", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "नासिका" }, { "surface_form": "agram", "lemma": "agra", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अग्रम्" }, { "surface_form": "svam", "lemma": "sva", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्वम्" }, { "surface_form": "diśaḥ", "lemma": "diś", "grammar": "accusative feminine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दिशः" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "anavalokayan", "lemma": "anavalokayat", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अनवलोकयन्" } ], "intertextual_panel": [ { "verse": "6.11", "type": "near-cluster echo", "score": 0.8959, "feature_breakdown": { "cosine": 0.8359, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.9251, "stem_prefix": 6.0 } }, { "verse": "11.25", "type": "lemma-family resonance", "score": 0.8767, "feature_breakdown": { "cosine": 0.8167, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.2799, "stem_prefix": 6.0 } }, { "verse": "6.29", "type": "lemma-family resonance", "score": 0.8753, "feature_breakdown": { "cosine": 0.8153, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.0734, "stem_prefix": 6.0 } }, { "verse": "9.30", "type": "lemma-family resonance", "score": 0.8729, "feature_breakdown": { "cosine": 0.8129, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.6755, "stem_prefix": 6.0 } }, { "verse": "6.21", "type": "lemma-family resonance", "score": 0.8724, "feature_breakdown": { "cosine": 0.8124, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.0069, "stem_prefix": 6.0 } }, { "verse": "5.27", "type": "shared-vocabulary echo", "score": 0.8695, "feature_breakdown": { "cosine": 0.8295, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.6594, "stem_prefix": 4.0 } }, { "verse": "9.8", "type": "shared-vocabulary echo", "score": 0.868, "feature_breakdown": { "cosine": 0.828, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.2422, "stem_prefix": 4.0 } }, { "verse": "11.30", "type": "thematic-similarity", "score": 0.8652, "feature_breakdown": { "cosine": 0.8152, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.4241, "stem_prefix": 5.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_6.13", "anandgiri_6.13" ], "score": 0.5, "english_rendering": "Hold trunk, head, and neck (kāya-śiras-grīvā) in a single straight line — not as aesthetic posture but as the external condition for withdrawing the gaze inward. Śaṅkara is precise: the instruction 'look at the tip of one's nose' conceals an implied particle 'iva' (as if); what is actually commanded is the convergence of the eyes' line of sight (dṛṣṭi-saṃnipāta), not fixation on the nose-tip itself, because if the mind were fixed on the nose-tip it would not be settled in the Self (ātman). Not looking at the directions (dig-anavalokanam) completes the seal: sensory attention, already gathered by the unmoving body, is pointed inward toward ātman where manas must ultimately be fixed (ātma-saṃstham manaḥ, 6.25).", "divergence_note": "Śaṅkara on 'iva-śabda-lopa': the implied particle shows the instruction is about inward gaze-convergence, not nose-fixation; mind fixed on nose would not be fixed on Self." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.13", "vedantadeshika_6.13" ], "score": 0.5, "english_rendering": "Rāmānuja reads this verse as a single sustained compound action: holding the body-head-neck straight, stable, and supported (sāpāśrayatayā sthiram), while not looking outward at the directions, the sādhaka directs gaze to the tip of his own nose — and in this posture he is to become 'mat-citta' (mind fixed on Me) and 'mat-para' (supremely oriented toward Me), sitting with a serene self (praśānta-ātmā) and utterly quiescent mind. The physical alignment is not merely mechanical: it is the bodily form of the turning-toward-Bhagavān, so that every element of posture is already a mode of kainkarya (service-offering) to the Lord who indwells the form.", "divergence_note": "Rāmānuja folds 6.13–14 into a single compound construction culminating in 'mac-citto yukta āsīta mat-paraḥ' — the posture is inseparable from the Lord-oriented mind." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.13", "jayatirtha_6.13" ], "score": 0.5, "english_rendering": "Trunk, head, and neck held erect and still — *samaṃ kāya-śiro-grīvaṃ dhārayann acalaṃ sthiraḥ* — the gaze turned inward toward the tip of one's own nose, the eyes not ranging outward across the directions: this bodily composure is the outer face of *samādhi-yoga* (the yoga of total absorption). The *paratantra* *jīva* (the eternally dependent individual self) does not self-posit this stillness as its own achievement; the fixity of body mirrors the fixity of mind upon *svatantra* (the independently real, self-sufficient) Hari. Looking neither left nor right — *diśaś cānavalokayan* — the *jīva* withdraws the senses from all that is not Bhagavān, for *bheda* (real distinction) between self and Lord is never dissolved: the one who sits in stillness remains irreducibly other than the One upon whom attention is fixed. The *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) perdures through and within the posture; posture is not philosophy, but it is the body enacting *paratantra* subordination — every steadied limb an acknowledgment that the *jīva* moves only as Hari permits.", "divergence_note": "Madhva's gloss covers 6.12–6.14 in a single phrase — *yogaṃ samādhiyogaṃ yuñjyāt* — subsuming all posture detail under the injunction to engage in samādhi-yoga. Jayatīrtha adds that *yuñjyāt* (let him engage) means *kuryāt* (let him do), with *sthāna-viveka* (discernment of place) as the operative concern, not limb-by-limb elaboration. The dvaita siddhānta reading above is extrapolated from these school-wide doctrinal commitments.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.13" ], "score": 0.5, "english_rendering": "Vallabha's bhāṣya groups 6.10–6.13 together and moves quickly to the fruit — the yogī who practices in this way 'attains mat-saṃsthā' (the state established in Me, 6.15). For Puṣṭi-mārga the physical disciplines are occasions of Kṛṣṇa's own prasāda flowing into the sādhaka: trunk-head-neck alignment is a body made receptive, an asana offered back as an instrument of līlā. The instruction is less a personal technique than a revelation that the body itself, when stilled and straightened, mirrors the vertical axis of Kṛṣṇa's own vyūha-form descending into the devotee. Practice is not self-willed austerity; it is surrender of the body as a vessel into whose upward-pointed stillness Kṛṣṇa pours Himself.", "divergence_note": "Vallabha 6.10–6.13 block gloss ending in 'mat-saṃsthām adhigacchati' — physical yoga folded into Kṛṣṇa-attainment arc." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.13" ], "score": 0.5, "english_rendering": "Śrīdhara opens with the pedagogical frame: this verse (and the following one) shows the mode of holding body and so on that conduces to one-pointedness of mind (citta-ekāgryopayoginī deha-ādi-dhāraṇā). 'Kāya' means the middle portion of the trunk (deha-madhya-bhāga); combined with head and neck the instruction covers from the base support (mūlādhāra) to the crown (mūrdhāgra) — held straight (sama), uncurved (avakra), unmoving (niścala). 'Looking at the tip of one's nose' means half-closed eyes (ardha-nimīlita-netra); not gazing outward at the directions. The verse connects syntactically to the next: 'sitting thus' — every physical clause is preparation for the inner state described in 6.14.", "divergence_note": "Śrīdhara: 'kāya = deha-madhya-bhāga'; 'ardha-nimīlita-netra ity arthaḥ'; syntactic link to 6.14 via 'āsīta'." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.13" ], "score": 0.5, "english_rendering": "Madhusūdana distinguishes outer seat (already given) from body-posture now under instruction. 'Kāya' is the middle of the body; trunk-head-neck together span from mūlādhāra to crown (mūrdhānta), held straight (sama-avakra), motionless (acala-akampa) — the purpose being to achieve freedom from the bodily trembling (aṅga-ejayatva) that accompanies distraction. On the gaze: 'looking at the nose-tip' means eyes neither closed (which invites laya, dissolution into sleep) nor fully open (which invites vikṣepa, scatteredness) — the mean is an open-but-inward-directed gaze, 'animīlita-netra.' Not looking at directions closes off vikṣepa from outside. The compound discipline — motionless trunk, gathered gaze, sealed periphery — constitutes the bodily form of the non-distraction (laya-vikṣepa-rāhitya) that prepares the citta for Kṛṣṇa-bhakti.", "divergence_note": "Madhusūdana: 'animīlita-netra ity arthaḥ'; 'laya-vikṣepa-rāhityāya'; span 'mūlādhārād ārabhya mūrdhānta-paryantam'." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [], "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": [ "dhārayan: dhāray -> √dhāray" ] } ] }, "so_what_questions": [ "Śaṅkara says the 'nose-tip' instruction really means inward gaze-convergence (dṛṣṭi-saṃnipāta) — does this mean the literal instruction in the verse is a teaching-device rather than a direct command, and how does this affect how we read other concrete posture prescriptions in the Gītā?", "Madhusūdana's laya/vikṣepa (dissolution/distraction) binary maps the open-but-directed gaze as the mean between sleep and scatter — what does this suggest about the phenomenology of attention that the verse is actually training?", "Rāmānuja reads 'supported stability' (sāpāśrayatayā sthiram) — what is the body supported by, and does this introduce a relational element (body resting in/on Bhagavān) absent from the Advaita reading of pure self-steadiness?", "Śrīdhara's anatomical precision (kāya = trunk-middle, span from mūlādhāra to crown) echoes later Haṭha-yoga terminology — is this a case of the bhakti-philological tradition quietly absorbing a yogic technical vocabulary, and what are the interpretive consequences?", "Madhva collapses three verses into one gloss on samādhi-yoga — is this compression a sign that physical technique is genuinely secondary in Dvaita, or does it reveal that Madhva's primary concern is always the ontological thesis (jīva-distinct-from-Hari) rather than the sādhana detail?", "All six schools agree on physical stillness but diverge on its purpose: preparation for ātman (Advaita), service-posture for Bhagavān (Viśiṣṭādvaita), prasāda-vessel (Śuddhādvaita), citta-ekāgratā (Bhakti), laya-vikṣepa balance (Advaita-Bhakti) — does the verse itself underdetermine the purpose, or does each school import its theology into an intentional gap?", "The Gītā returns to the instruction 'ātma-saṃstham manaḥ kṛtvā' (6.25) — Śaṅkara uses this to explain why the nose-tip reading must be rejected here; what does this cross-verse dependency reveal about the interpretive method of reading a single verse against its surrounding context (prakaraṇa)?" ], "everyday_applications": { "advaita": "Before a demanding meeting or conversation, sit for two minutes with spine erect from sacrum to crown, eyes soft and convergent rather than focused on any object, and notice that the gathering of gaze inward corresponds to a gathering of the witness-awareness (sākṣī) that will hold the meeting without being swept into it. The posture is not preparation for the meeting; it is a brief abiding in the non-meeting Self that makes the meeting possible without identification.", "viśiṣṭādvaita": "Frame the morning sitting not as 'my yoga' but as orienting the body-instrument toward Bhagavān — lift the crown, soften the throat, direct the gaze downward and inward as if inclining toward the Lord's feet. The body held straight is a body arranged in readiness for service (kainkarya); its stillness is attentive, not inert, the way a devoted attendant stands before the one they serve.", "dvaita": "When sitting to meditate, explicitly acknowledge at the outset: 'This form, this spine, this gaze — none of it is mine to command independently; I hold it straight in dependence on Hari's sustaining power.' Let the physical alignment be a standing confession of the jīva's dependence, so that each moment of maintaining it is an act of worship rather than self-cultivation.", "śuddhādvaita": "Treat the aligned body as a murti (consecrated form) being set upright for Kṛṣṇa to inhabit. When fidgeting or slumping arises, do not harden resolve — instead, invite Kṛṣṇa's own playful straightening of His instrument. The practice is not effortful austerity but an opening of the posture as an act of surrender, trusting that the prasāda of stillness will arrive as a gift from the Lord rather than a conquest by the practitioner.", "bhakti": "Use the anatomical precision of this verse as a physical checklist before devotional reading or kirtan: is the trunk-middle (kāya) lifted, or collapsed at the lumbar? Are the eyes half-closed and inward, or wandering? Running this brief body-inventory is itself a devotional act — a way of honoring the text's care for the practitioner's citta-ekāgratā (one-pointedness of mind) rather than treating posture as incidental to worship.", "advaita-bhakti": "When digital work (screen-reading, writing, calls) induces either dullness (laya) or frenetic scatter (vikṣepa), pause and reset with this verse's prescription: straighten the spine from base to crown, let the eyes open softly without fixing on the screen, and close the peripheral field by slightly narrowing the gaze. This is the laya-vikṣepa-rāhitya (freedom from dissolution and distraction) that Madhusūdana identifies as the verse's practical gift — applicable at a desk, not only on a cushion." }, "primary_meaning": "Hold trunk, head, and neck in one straight, unmoving line, gaze drawn toward the tip of your own nose, eyes not wandering to any direction." }