{ "verse_id": "6.14", "mūla": { "devanāgarī": "प्रशान्तात्मा विगत-भीर् ब्रह्मचारि-व्रते स्थितः | मनः संयम्य मच्-चित्तो युक्त आसीत मत्-परः", "iast": "praśāntātmā vigata-bhīr brahmacāri-vrate sthitaḥ | manaḥ saṃyamya mac-citto yukta āsīta mat-paraḥ", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 14", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "praśānta", "lemma": "pra-√śam", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [ { "sense": "आत्मा चित्तं यस्य विगता भीर्भयं यस्य ब्रह्मचारिव्रते ब्रह्मचर्ये स्थितः सन् मनः संयम्य प्रत्याहृत्य", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "प्रशान्त" }, { "surface_form": "ātmā", "lemma": "ātman", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मा" }, { "surface_form": "vigata", "lemma": "vi-√gam", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "विगत" }, { "surface_form": "bhīḥ", "lemma": "bhī", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भीः" }, { "surface_form": "brahmacāri", "lemma": "brahmacārin", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ब्रह्मचारि" }, { "surface_form": "vrate", "lemma": "vrata", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "व्रते" }, { "surface_form": "sthitaḥ", "lemma": "√sthā", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "ब्रह्मचारिणो व्रतं ब्रह्मचर्यं गुरुशुश्रूषाभिक्षान्नभुक्त्यादि तस्मिन् स्थितः तदनुष्ठाता भवेदित्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इत्यनेन ब्रह्मचर्याश्रमप्रतीतिःशङ्करोक्तप्रक्रियया वा ब्रह्मचर्यगुरुशुश्रूषाभिक्षाचर्यादिधीः स्यादिति तद्व्यवच्छेदायाहब", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "सन् मनः संयम्य प्रत्याहृत्य", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "सन् मनः संयम्य विषयाकारवृत्तिशून्यं कृत्वा मयि परमेश्वरे प्रत्यक्चिति सगुणे निर्गुणे वा चित्तं यस्य स मच्चित्तो मद्विषय", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "स्थितः" }, { "surface_form": "manaḥ", "lemma": "manas", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मनः" }, { "surface_form": "saṃyamya", "lemma": "saṃyam", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "मनसः वृत्तीः उपसंहृत्य इत्येतत् मच्चित्तः मयि परमेश्वरे चित्तं यस्य सोऽयं मच्चित्तः युक्तः समाहितः सन् आसीत उपविशेत्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "मच्चित्तो युक्तः अवहितो मत्पर आसीत माम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "मच्चित्त इति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "प्रत्याहृत्य", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "विषयाकारवृत्तिशून्यं कृत्वा मयि परमेश्वरे प्रत्यक्चिति सगुणे निर्गुणे वा चित्तं यस्य स मच्चित्तो मद्विषयकधारावाहिकचित्त", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "संयम्य" }, { "surface_form": "mad", "lemma": "mad", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मद्" }, { "surface_form": "cittaḥ", "lemma": "citta", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चित्तः" }, { "surface_form": "yuktaḥ", "lemma": "√yuj", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "युक्तः" }, { "surface_form": "āsīta", "lemma": "√ās", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "उपविशेत्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "माम् एव चिन्तयन् आसीत।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "तिष्ठेत्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "आसीत" }, { "surface_form": "mad", "lemma": "mad", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मद्" }, { "surface_form": "paraḥ", "lemma": "para", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "परः" } ], "intertextual_panel": [ { "verse": "6.27", "type": "cross-chapter thematic parallel", "score": 0.8912, "feature_breakdown": { "cosine": 0.8585, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0636, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "6.7", "type": "cross-chapter thematic parallel", "score": 0.8845, "feature_breakdown": { "cosine": 0.8618, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0636, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "5.21", "type": "cross-chapter thematic parallel", "score": 0.8833, "feature_breakdown": { "cosine": 0.8633, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "3.6", "type": "cross-chapter thematic parallel", "score": 0.8691, "feature_breakdown": { "cosine": 0.8591, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "5.26", "type": "cross-chapter thematic parallel", "score": 0.8684, "feature_breakdown": { "cosine": 0.8484, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "5.6", "type": "cross-chapter thematic parallel", "score": 0.8671, "feature_breakdown": { "cosine": 0.8471, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "8.3", "type": "cross-chapter thematic parallel", "score": 0.8658, "feature_breakdown": { "cosine": 0.8558, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "6.28", "type": "cross-chapter thematic parallel", "score": 0.8655, "feature_breakdown": { "cosine": 0.8555, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_6.14", "anandgiri_6.14" ], "score": 0.5, "english_rendering": "The meditator whose inner organ (antaḥkaraṇa) is wholly calmed—whose fear has dissolved and who keeps the brahmacarya (celibacy-and-discipline) vow—should draw the mind's movements inward and remain seated with consciousness fixed on the Supreme Lord. Śaṅkara sharply distinguishes the rāgin whose mind follows a woman yet whose deepest allegiance is to some king or deity: this sādhaka's allegiance and awareness rest in Kṛṣṇa alone, mat-para (having Me as the highest). That non-dual absorption, not devotional sentiment, is the operative reality here.", "divergence_note": "प्रकर्षेण शान्तः आत्मा अन्तःकरणं यस्य — the inner organ radically pacified; mnaḥ saṃyamya = vṛttis gathered back; mat-citta + mat-para distinguished by analogy to the rāgin.", "commentator": "Śaṅkarācārya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.14", "vedantadeshika_6.14" ], "score": 0.5, "english_rendering": "Holding body, head, and neck steady and erect in supported stillness (sāpāśrayatayā sthiram), not glancing toward any direction but gazing at the tip of the nose, the sādhaka whose mind is utterly at rest (atyanta-nirvṛta-manāḥ) and who has shed fear should restrain the mind, abide absorbed in Me, and contemplate Me alone. For Rāmānuja the phrase mat-para carries weight: Bhagavān is the indwelling Inner Controller of the individual soul (jīva) which is His body, so abiding 'in Me' is the soul resting within its own proper locus.", "divergence_note": "अत्यन्तनिर्वृतमनाः विगतभीः ब्रह्मचर्ययुक्तो — total tranquillity of mind, fearlessness, and celibacy-discipline as the triune preparation; māmeva cintayan āsīta = contemplate Me alone.", "commentator": "Rāmānujācārya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.14", "jayatirtha_6.14" ], "score": 0.5, "english_rendering": "Madhva's bhāṣya on 6.14 is compressed into a shared gloss spanning verses 6.12–6.14: 'yuñjyāt' (he should yoke) refers to samādhi-yoga, the disciplined concentration in which the jīva (eternally distinct soul) worships Hari. The brevity is deliberate—Madhva's polemical method identifies the binding fact: this yoga is not self-subsisting realisation but dependent alignment of the eternally separate soul toward Hari.", "divergence_note": "योगं समाधियोगं युञ्ज्यात् — sparse combined gloss on 6.12–6.14; samādhi-yoga as the named discipline; bhāṣya detail for 6.14 specifically is absent in this panel corpus.", "commentator": "Madhvācārya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.14" ], "score": 0.5, "english_rendering": "Vallabha reads 'praśānta-ātmā' through the lens of the Yoga-Sūtra: the sādhaka is free of the five kleśas (afflictions, including avidyā) because he has cultivated maitrī and the other citta-parikarmas. The phrase 'manaḥ saṃyamya mac-citta' describes samprajñāta-samādhi: the restrained mind becomes citta by transforming into the form of Vāsudeva (vāsudevādhiṣṭhitaṃ citta-rūpeṇa pariṇamate). Thus 'mat-citta' is not metaphor—it is the mind literally shaped by Kṛṣṇa's indwelling presence, and 'yuktaḥ mat-para āsīta' names the bhakti-bond that results.", "divergence_note": "मैत्र्यादिचित्तपरिकर्म — citta-parikarma as antecedent; वासुदेवाधिष्ठितं चित्तरूपेण परिणमते — mind shaped into Vāsudeva-form; युक्तस्य भक्तिसम्बन्धित्वमुक्तम् — yuktatā as bhakti-bond.", "commentator": "Vallabhācārya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.14" ], "score": 0.5, "english_rendering": "Śrīdhara offers a clean grammatical unpacking: praśānta ('calmed') qualifies ātmā here as citta (mind-stuff); vigata-bhī is fearlessness; brahma-cāri-vrate sthitaḥ means established in the brahmacarya observance. Drawing the mind back inward (pratyāhṛtya), the sādhaka for whom I alone am the supreme puruṣārtha (mat-paraḥ) should remain seated thus united. The verse is read as disciplined sequence: calm → fearless → vow-keeping → withdrawal → absorption → Me-as-the-end.", "divergence_note": "प्रशान्त आत्मा चित्तं यस्य — ātmā glossed as citta; मय्येव चित्तं — exclusive absorption; अहमेव परः पुरुषार्थो — I alone as the supreme aim.", "commentator": "Śrīdhara Svāmī" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.14" ], "score": 0.5, "english_rendering": "Madhusūdana opens with a precise psychological definition: 'praśānta' means the inner organ emptied of rāga and other defects through removal of their root causes (nidāna-nivṛtti); 'vigata-bhī' means the doubt—whether complete renunciation of action is compatible with yoga—has been resolved by firm scriptural conviction. He allows mat-citta to function toward Bhagavān either saguṇa or nirguṇa, quoting the Bṛhadāraṇyaka Upaniṣad ('preyaḥ putrāt…antarataraḥ') to show why Kṛṣṇa surpasses even sons or wealth as the object of deepest affection. Yukta (absorbed in samprajñāta-samādhi) means one should not rise of one's own will (na svecchayā vyuttiṣṭhet).", "divergence_note": "निदाननिवृत्तरूपेण प्रकर्षेण शान्तो रागादिदोषरहित — root-cause removal; शास्त्रीयनिश्चयदार्ढ्याद्विगतभीः — fear dissolved by scriptural certainty; प्रेयः पुत्रात् BṚU quotation; न स्वेच्छया व्युत्तिष्ठेत् — no self-willed exit from samādhi.", "commentator": "Madhusūdana Sarasvatī" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Tāta", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "चित्त", "role": "supporting", "other_verses_in_list": [ "4.21", "6.10", "6.12", "6.18", "6.19", "6.20", "10.9", "12.8", "12.9", "13.9", "16.16", "18.57", "18.58" ] }, { "list": "प्रशान्त", "role": "supporting", "other_verses_in_list": [ "6.7", "6.27" ] }, { "list": "ब्रह्म", "role": "supporting", "other_verses_in_list": [ "1.1", "2.72", "3.14", "3.15", "4.21", "4.24", "4.25", "4.31", "4.32", "5.6", "5.10", "5.19", "5.20", "5.21", "5.24", "5.25", "5.26", "6.27", "6.28", "6.38", "6.44", "7.29", "8.1", "8.3", "8.11", "8.13", "8.16", "8.17", "8.24", "10.12", "11.15", "11.37", "13.4", "13.12", "13.30", "14.3", "14.4", "14.26", "14.27", "17.14", "17.23", "17.24", "18.42", "18.50", "18.53", "18.54" ] }, { "list": "युक्त", "role": "supporting", "other_verses_in_list": [ "1.14", "2.28", "2.39", "2.50", "2.51", "2.61", "2.64", "2.66", "3.26", "3.36", "4.18", "5.6", "5.7", "5.8", "5.12", "5.21", "5.23", "5.26", "6.8", "6.17", "6.18", "6.29", "6.47", "7.17", "7.18", "7.22", "7.30", "8.8", "8.10", "8.14", "8.27", "9.14", "9.22", "9.28", "9.34", "10.10", "12.1", "12.2", "15.14", "17.5", "17.17", "18.28", "18.51" ] }, { "list": "युक्तः", "role": "supporting", "other_verses_in_list": [ "2.28", "3.26", "4.18", "5.12", "5.23", "15.14", "18.28" ] }, { "list": "संयम्य", "role": "supporting", "other_verses_in_list": [ "2.61", "3.6", "3.7", "8.12" ] } ], "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": [ "praśānta: praśam -> pra-√śam", "vigata: vigam -> vi-√gam", "sthitaḥ: sthā -> √sthā", "yuktaḥ: yuj -> √yuj", "āsīta: ās -> √ās" ] } ] }, "so_what_questions": [ "The verse lists four conditions together—praśānta-ātmā, vigata-bhī, brahmacarya-vrata, manaḥ-saṃyama—but which is the cause and which the effect? Does calming produce fearlessness, or does fearlessness enable calming?", "Śaṅkara and Madhusūdana both distinguish mat-citta from mat-para: why does Kṛṣṇa insist on both rather than one being sufficient?", "Vallabha argues the mind 'transforms into the form of Vāsudeva' (citta-rūpeṇa pariṇamate); Śaṅkara treats mat-citta as directed awareness. What is at stake philosophically between transformation-of-substance and direction-of-attention?", "brahmacarya-vrata appears here in a general meditation instruction, not specifically a celibacy chapter. How broadly should brahmacarya be read—sexual restraint, sense-economy, or total energy-conservation for the practice?", "Madhusūdana's vigata-bhī gloss is strikingly intellectual: fear dissolved by scriptural certainty. Does this privilege jñāna-mārga practitioners over those who arrive at fearlessness experientially?", "Rāmānuja's sāpāśrayatayā sthiram (stable with support) implies a physical seat. How much of the inner-state list (calm, fearless, absorbed) depends on, or is reinforced by, the postural and gaze instructions of the preceding verses?", "The verse ends mat-para āsīta—'let him sit with Me as the supreme end.' āsīta is optative, not imperative. What does this grammatical mood signal about the relationship between instruction and invitation?" ], "everyday_applications": { "advaita": "Before sitting meditation, identify one specific anxiety active in the mind. Recognize it as a vṛtti (mental movement) rather than a truth about the self. Draw attention away from the anxiety's content—not by suppression but by asking 'to whom does this fear appear?'—and let the inquiry itself settle the antaḥkaraṇa. Sit only after that preliminary calming; do not force samādhi onto a turbulent mind.", "viśiṣṭādvaita": "Set the body visibly: sit without back support that collapses, let the gaze drop softly toward the nose-tip, and do not look around the room. The Rāmānuja tradition treats bodily posture as an act of kainkarya (service)—the body offered in stillness is itself worship. After settling the posture, bring Bhagavān's form to mind and let each breath confirm: 'He is the inner controller; I rest within Him.'", "dvaita": "Before any significant effort—work, creative project, decision—pause and explicitly name that effort as samādhi-yoga directed toward Hari rather than toward personal achievement. The Madhva framing insists the jīva is never self-sufficient; acknowledging dependence at the outset of an activity is the practical equivalent of 'yuñjyāt samādhi-yogam.' Keep the acknowledgment brief and sincere; ritual formality matters less than honest recognition of the distinction.", "śuddhādvaita": "Cultivate one maitrī practice daily—a genuine moment of goodwill toward someone you find difficult. Vallabha's reading grounds praśānta-ātmā in citta-parikarma (mind-cultivation), not in willpower. The kleśas thin when the heart is actively exercised in friendliness. Over weeks this transforms the texture of mind so that when formal practice begins, the citta is already disposed toward Kṛṣṇa's shape rather than needing to force it.", "bhakti": "At the close of the workday, take five minutes to run Śrīdhara's sequence explicitly: (1) check whether the mind is praśānta or agitated—if agitated, pause; (2) locate what fear or urgency is present; (3) recall the brahmacarya principle—energy held, not dissipated; (4) pratyāhāra: close screens, close eyes, draw attention inward; (5) hold one name or form of Bhagavān as the single end (mat-para). This is the verse used as a daily reset protocol.", "advaita-bhakti": "When anxiety or grief arises about people you love—children, partner, work—recall Madhusūdana's Bṛhadāraṇyaka Upaniṣad quotation: the ātman is 'dearer than son, dearer than wealth, dearer than all else.' The anxiety reveals how much meaning is invested in those relationships; redirect that very intensity of love toward the source that underlies it. This is not detachment from loved ones but recognition that Kṛṣṇa as ātman is the real ground of your love for them—vigata-bhī arising not from indifference but from deeper understanding." }, "primary_meaning": "With mind stilled and fear gone, established in the vow of self-mastery, draw the mind inward, sit absorbed, your awareness fixed in Me alone." }