{
  "verse_id": "6.15",
  "mūla": {
    "devanāgarī": "युञ्जन्न् एवं सदात्मानं योगी नियत-मानसः | शान्तिं निर्वाण-परमां मत्-संस्थाम् अधिगच्छति",
    "iast": "yuñjann evaṃ sadātmānaṃ yogī niyata-mānasaḥ | śāntiṃ nirvāṇa-paramāṃ mat-saṃsthām adhigacchati",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 15",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yuñjan",
      "lemma": "√yuj",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "समाधानं कुर्वन् एवं यथोक्तेन विधानेन सदा आत्मानं सर्वदा योगी नियतमानसः नियतं संयतं मानसं मनो यस्य सोऽयं नियतमानसः शान्त",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "नियतमानसः निश्चलमानसः मत्स्पर्शपवित्रीकृतमानसतया निश्चलमानसः मत्संस्थां निर्वाणपरमां शान्तिम् अधिगच्छति निर्वाणकाष्ठारू",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "युञ्जन्"
    },
    {
      "surface_form": "evam",
      "lemma": "evam",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एवम्"
    },
    {
      "surface_form": "sadā",
      "lemma": "sadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सदा"
    },
    {
      "surface_form": "ātmānam",
      "lemma": "ātman",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मानम्"
    },
    {
      "surface_form": "yogī",
      "lemma": "yogin",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "नियतमानसः नियतं संयतं मानसं मनो यस्य सोऽयं नियतमानसः शान्तिम् उपरतिं निर्वाणपरमां निर्वाणं मोक्षः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "युक्तः सिद्धः स मयि संस्थां लयं मोक्षादक्षरतादात्म्यरूपादपि परमं प्रवेशं प्राप्नोति",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "सदा योगाभ्यासपरोऽभ्यासातिशयेन नियतं निरुद्धं मानसं मनो येन",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगी"
    },
    {
      "surface_form": "niyata",
      "lemma": "ni-√yam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नियत"
    },
    {
      "surface_form": "mānasaḥ",
      "lemma": "mānasa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मानसः"
    },
    {
      "surface_form": "śāntim",
      "lemma": "śānti",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "शान्तिम्"
    },
    {
      "surface_form": "nirvāṇa",
      "lemma": "nirvāṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निर्वाण"
    },
    {
      "surface_form": "paramām",
      "lemma": "parama",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "परमाम्"
    },
    {
      "surface_form": "mad",
      "lemma": "mad",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मद्"
    },
    {
      "surface_form": "saṃsthām",
      "lemma": "saṃsthā",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संस्थाम्"
    },
    {
      "surface_form": "adhigacchati",
      "lemma": "adhi-√gam",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "प्राप्नोति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "निर्वाणकाष्ठारूपां मत्संस्थां मयि संस्थितां शान्तिम् अधिगच्छति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अधिगच्छति"
    }
  ],
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    {
      "verse": "6.37",
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    {
      "verse": "6.32",
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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_6.15",
        "anandgiri_6.15"
      ],
      "score": 0.5,
      "english_rendering": "The yogin who continuously applies the mind in the prescribed manner — yukta (joined, restrained) to the ātman — and whose manas (mind-organ) is controlled (niyata, restrained) in that very restraint, reaches śānti (cessation, quiescence): that cessation whose highest limit is nirvāṇa (liberation, complete extinguishing of saṃsāric motion), which is mat-saṃsthā — utterly dependent on Me, the Supreme Self. Śaṅkara glosses saṃsthā as mad-adhīnam: the peace does not stand on its own but is grounded in Brahman alone. No phenomenal prosperity is sought; the verse closes the section before diet-discipline begins."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.15",
        "vedantadeshika_6.15"
      ],
      "score": 0.5,
      "english_rendering": "By ever directing the manas toward Me, the Puruṣottama who is the auspicious refuge (śubhāśraya) of all minds, the yogin's manas becomes niścala (unwavering) — purified by the very contact of My touch (mat-sparśa-pavītr-kṛta). He attains mat-saṃsthā-nirvāṇa-paramā śānti: peace that is supreme cessation abiding in Me, not a void-extinction but a rest within Bhagavān's own being. Rāmānuja then flags this verse as preparatory: mind-purity through concentration on the auspicious refuge is the basis; other yogic accessories follow."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.15",
        "jayatirtha_6.15"
      ],
      "score": 0.5,
      "english_rendering": "The Dvaita bhāṣya on this verse is terse: Madhva glosses only nirvāṇa-paramā as 'of the kind that follows after the relinquishment of the body (śarīra-tyāga),' specifying that the peace attained is post-mortem liberation — not a present-life dissolved-self but a future state following bodily death. The jīva's eternal distinctness from Hari persists; the yogin's mat-saṃsthā is therefore dwelling with Hari, never merger into Him."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.15"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads mat-saṃsthā as laya — not mere dependence or dwelling but actual entry (praveśa) into Kṛṣṇa: a union surpassing even akṣara-tādātmya (identity with the immutable Brahman). The siddha-yogin, perpetually yoked, attains a paramam (supreme) mode of merger that exceeds the Advaita formless-absorption and the Vaiṣṇava residence-in-Bhagavān — it is the ecstatic dissolution into Kṛṣṇa's own being as prasāda, as grace-gift of His līlā."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.15"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara introduces this verse explicitly as 'the fruit of yoga-practice (yogābhyāsa-phalam).' The yogin who applies and collects (samāhita) the mind in the described manner, and whose citta (mental stream) is altogether checked (niruddha), reaches saṃsāra-uparati — the cessation of wandering existence. He qualifies that cessation: nirvāṇa is the paramam (highest goal) contained within that peace; and mat-rūpeṇa-avasthiti — resting in My very form — is the final station. Śrīdhara's gloss is balanced: the verse declares both the negative (saṃsāra ends) and positive (resting in Bhagavān's form) dimensions."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.15"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana situates this verse as the fruit of saṃprajñāta-samādhi (samādhi with distinct cognitive support). The yogin who applies abhyāsa (practice) and vairāgya (dispassion) simultaneously, whose mano-vṛtti (mind-modifications) are fully arrested, reaches śānti that is sarva-vṛtti-uparati (cessation of all mental movements), flowing without break (praśānta-vāhitā), culminating in mukti through destruction of sa-kārya-avidyā (ignorance together with its effects). Mat-saṃsthā is glossed as mat-svarūpa-paramānanda: rest in the supreme bliss that is My own nature. He explicitly rejects any worldly aiśvarya (prosperity) as a possible fruit — those are mere upasarga (obstacles to liberation) at the level of samādhi."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
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      "list": "गच्छति",
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        "2.64",
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    {
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    {
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      ]
    },
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      "other_verses_in_list": [
        "6.28",
        "7.1"
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    },
    {
      "list": "शान्ति",
      "role": "supporting",
      "other_verses_in_list": [
        "2.66",
        "2.70",
        "2.71",
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
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      "b": 0.01,
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      "h": 0.0,
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    },
    "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 (sandhi'd compound → prefix-√root canonical)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "adhigacchati: adhigam -> adhi-√gam"
        ]
      },
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "yuñjan: yuj -> √yuj",
          "niyata: niyam -> ni-√yam"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If mat-saṃsthā means 'dependent on Me' (Śaṅkara) versus 'residing in Me' (Rāmānuja) versus 'entry into Me' (Vallabha), does the verse itself (mūla alone) permit all three readings, and what syntactic feature carries the disambiguation?",
    "Madhva limits nirvāṇa-paramā to post-mortem liberation — does this make the verse's promise inaccessible to the living practitioner, and how does Dvaita answer the jīvanmukti question?",
    "Madhusūdana lists worldly powers as upasarga (obstacles) citing Patañjali (YS 3.37) — does BG 6.15 itself encode this warning, or is Madhusūdana importing Yoga-Sūtra doctrine into a verse that is silent on it?",
    "Śrīdhara pairs saṃsāra-uparati with mat-rūpeṇa-avasthiti as two distinct clauses — is the negative-cessation and positive-resting actually a hendiadys in the mūla, or do the schools force a choice between them?",
    "All six schools agree niyata-mānasa (restrained mind) is the proximate cause — but they diverge sharply on whether that restraint is preparation for jñāna (Śaṅkara), purification for bhakti (Rāmānuja), or the immediate vehicle of laya (Vallabha). Does niyata-mānasa itself underdetermine its teleology?",
    "Vallabha's paramam praveśam ('supreme entry') exceeds even akṣara-tādātmya — does this create a hierarchical ontology in which the Puṣṭi-mārga liberation is literally a higher state than Advaita mokṣa?",
    "The verse uses sada (always/continuously) — does continuous practice imply that nirvāṇa-paramā śānti is a gradual attainment or a sudden threshold-crossing, and do the schools split on this process-vs-event question?"
  ],
  "everyday_applications": {
    "advaita": "When a decision or conversation pulls the mind into reactive loops, pause and ask: 'Whose manas is this?' The Śaṅkara reading points to niyata as self-governance through discernment (viveka), not suppression. Each such pause is a micro-practice of the uparati (withdrawal) the verse promises at its limit. Work, debate, planning — all continue; but their source is re-anchored in the witness-self, not the reactive self.",
    "viśiṣṭādvaita": "Rāmānuja's mat-sparśa-pavītr-kṛta — 'purified by My contact' — offers a daily reframe: treat each moment of sincere bhajana (devotional engagement) as a cleaning of the mind's lens, not a transaction for merit. The mind becomes steady (niścala) precisely because it rests on Bhagavān as its śubhāśraya (auspicious support), the way a lake becomes still when its inlet streams stop churning. Offer the day's first attention to that support before the inbox.",
    "dvaita": "Madhva's insistence that liberation is post-mortem (śarīra-tyāga-uttara-kālīna) reframes striving: this life's yoga is not about achieving a dissolved state here and now but about the quality of hari-smaraṇa (remembrance of Hari) sustained until the body is relinquished. The practical upshot is patience and long-term fidelity — daily practice is investment in a payoff at death, not a present-moment experience to optimize.",
    "śuddhādvaita": "Vallabha's paramam praveśam as prasāda (grace-gift) means the yogin cannot engineer the summit by effort alone — the highest entry is given by Kṛṣṇa's own will. The everyday implication: practice sincerely (yuñjan sada), but hold results loosely, recognizing that the deepest peace is a gift from Kṛṣṇa's līlā, not a personal achievement. This dissolves the performance-anxiety that can covertly enter dedicated spiritual practice.",
    "bhakti": "Śrīdhara's framing of the verse as yogābhyāsa-phalam (fruit of yoga-practice) suggests tracking practice by its fruit: is there less reactive wandering (saṃsāra-uparati) over the weeks? Not every sit yields stillness, but the arc should show increasing intervals between being swept by circumstance. The positive indicator — mat-rūpeṇa-avasthiti, resting in the form of the Lord — can be felt as those moments in the day when action flows from a settled center rather than from anxiety.",
    "advaita-bhakti": "Madhusūdana's explicit warning — worldly powers and attainments that emerge from samādhi are upasarga (obstacles), not goals — maps directly onto professional and creative life: states of peak focus, insight, or flow are tools, not trophies. The moment flow becomes a thing to pursue or display, it converts from praśānta-vāhitā (the unbroken current of stillness) into an aiśvarya (a glamour) that blocks the deeper mat-saṃsthā. Continue practicing; do not commodify the states."
  },
  "primary_meaning": "The yogi who practices this way without cease, mind held steady and controlled, reaches the supreme peace of *nirvāṇa*, which rests in Me."
}