{
  "verse_id": "6.17",
  "mūla": {
    "devanāgarī": "युक्ताहार-विहारस्य युक्त-चेष्टस्य कर्मसु | युक्त-स्वप्नावबोधस्य योगो भवति दुःखहा",
    "iast": "yuktāhāra-vihārasya yukta-ceṣṭasya karmasu | yukta-svapnāvabodhasya yogo bhavati duḥkhahā",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 17",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yukta",
      "lemma": "√yuj",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "युक्त"
    },
    {
      "surface_form": "āhāra",
      "lemma": "āhāra",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आहार"
    },
    {
      "surface_form": "vihārasya",
      "lemma": "vihāra",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "नियतत्वं योजनान्न परं गच्छेदित्यादि कर्मसु चेष्टाया नियतत्वं वाङ्नियमादि रात्रौ प्रथमतो दशघटिकापरिमिते काले जागरणं मध्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "anandgiri"
          ]
        },
        {
          "sense": "नियतत्वंयोजनान्न परं गच्छेत् इत्यादि",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विहारस्य"
    },
    {
      "surface_form": "yukta",
      "lemma": "√yuj",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "युक्त"
    },
    {
      "surface_form": "ceṣṭasya",
      "lemma": "ceṣṭā",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चेष्टस्य"
    },
    {
      "surface_form": "karmasu",
      "lemma": "karman",
      "grammar": "locative neuter plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "तस्य तथा युक्तस्वप्नावबोधस्य युक्तौ स्वप्नश्च अवबोधश्च तौनियतकालौ यस्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "कार्येषु युक्ता नियतैव चेष्टा यस्य युक्तौ नियतौ स्वप्नावबोधौ निद्राजागरौ यस्य",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "युक्ता नियतकाला चेष्टा यस्य तथा स्वप्नो निद्रा अवबोधो जागरणं तौ युक्तौ नियतकालौ यस्य",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कर्मसु"
    },
    {
      "surface_form": "yukta",
      "lemma": "√yuj",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "युक्त"
    },
    {
      "surface_form": "svapna",
      "lemma": "svapna",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्वप्न"
    },
    {
      "surface_form": "avabodhasya",
      "lemma": "avabodha",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अवबोधस्य"
    },
    {
      "surface_form": "yogaḥ",
      "lemma": "yoga",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगः"
    },
    {
      "surface_form": "bhavati",
      "lemma": "√bhū",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "दुःखहा दुःखानि सर्वाणि हन्तीति दुःखहा सर्वसंसारदुःखक्षयकृत योगः भवतीत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "तावदाहारादेरित्यर्थः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "सिध्यति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "साधनपाटवात्समाधिः सिध्यति नान्यस्य",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "भवति"
    },
    {
      "surface_form": "duḥkha",
      "lemma": "duḥkha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दुःख"
    },
    {
      "surface_form": "hā",
      "lemma": "han",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हा"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "9.28",
      "type": "cross-chapter thematic parallel",
      "score": 0.9112,
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    {
      "verse": "5.12",
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    {
      "verse": "6.29",
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    {
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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_6.17",
        "anandgiri_6.17"
      ],
      "score": 0.5,
      "english_rendering": "For the one whose food (āhāra) and movement (vihāra) are regulated in precise measure, whose exertion across all actions is similarly bounded, whose sleep (svapna) and waking (avabodha) fall within their appointed time — for that practitioner alone does yoga arise as the destroyer of suffering (duḥkhahā). Śaṅkara stresses that 'yuktā' means niyata-parimāṇa — fixed in quantity, not merely restrained in spirit: a structural precondition, not a virtue. The purpose is entirely preparatory: this regulated life removes the distractions that bar the arising of jñāna, which alone severs the root of all saṃsāric suffering."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.17",
        "vedantadeshika_6.17"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja condenses all four yuktā-compounds into a single governing principle: everything — food, movement, exertion (āyāsa), sleep, waking — must be mitā, literally 'measured out.' This measured life is not mere hygiene but an act of kainkarya (devoted service) that removes every fetter (bandhana-nāśana) from the practitioner. Only when the body-mind instrument is freed of excess and deficit can bhakti-yoga mature into the unbroken remembrance of Bhagavān that constitutes liberation."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.17",
        "jayatirtha_6.17"
      ],
      "score": 0.5,
      "english_rendering": "Madhva's gloss is surgical: 'yuktāhāravihārasya' is glossed as sopāyāhārādeḥ — food and related supports are to be taken only to the extent (yāvatā) that fatigue and disturbance (śrama-abhāva) are absent. For Madhva the jīva is eternally a dependent worshipper of Hari; the body is an instrument held in trust. Regulating food is not self-discipline for its own sake — it is maintenance of a vehicle belonging to the Lord, taken precisely to the threshold where Hari's service remains unobstructed."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.17"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha subsumes both the preceding verse's negation (nātyaśnataḥ) and this verse's affirmation under a single turn (parāvṛtti): one turns away from excess and toward Kṛṣṇa's līlā-prasāda, and yoga then spontaneously becomes the destroyer of suffering. The measured life is not earned by effort but by grace-sustained reorientation (puṣṭi); what appears as personal regulation is in truth the devotee being shaped by Kṛṣṇa's own overflowing abundance. Suffering ends because the ego-author of excess has dissolved into Kṛṣṇa's play."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.17"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara's voice is the most structurally clear: the verse answers its own implied question — 'for one of what character does yoga succeed?' — and the answer is niyata in every dimension: food and movement (āhāra-vihāra) fixed, exertion in all work (ceṣṭā kārmeṣu) fixed, sleep and waking (svapna-avabodha, nidrā-jāgara) fixed. This fourfold niyama is not asceticism but calibration; a devotee who lives this way finds yoga 'siddha' — it literally accomplishes itself, becoming the remover of suffering without further striving."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.17"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana is the most expansive commentator here, integrating every detail: he specifies that āhāra means food, vihāra means walking-exertion (pāda-śrama), and gives the classical proportional rule (half the stomach food, one-quarter liquid, one-quarter air); ceṣṭā in 'other works' includes prāṇava-japa and Upaniṣad-recitation; svapna-avabodha means the night divided into three watches with waking at first and last, sleep in the middle. All these produce 'sādhanā-pāṭava' — sharpness of the means — so that samādhi arises. The fruit, duḥkhahā, is then fully explained: yoga uproots avidyā, which is the cause of all saṃsāric suffering, and produces brahma-vidyā — liberation is not a suppression of suffering but its complete ontological removal."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "युक्त",
      "role": "supporting",
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        "1.14",
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        "4.18",
        "5.6",
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        "5.21",
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        "5.26",
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        "15.14",
        "17.5",
        "17.17",
        "18.28",
        "18.51"
      ]
    },
    {
      "list": "स्वप्न",
      "role": "supporting",
      "other_verses_in_list": [
        "2.13",
        "6.16",
        "18.35"
      ]
    }
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
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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 (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "yukta: yuj -> √yuj",
          "yukta: yuj -> √yuj",
          "yukta: yuj -> √yuj",
          "bhavati: bhū -> √bhū"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Śaṅkara and Madhusūdana both use the word 'niyata' (fixed, measured) rather than 'reduced' — what is the difference between disciplined measurement and mere reduction, and why does the distinction matter for yoga practice?",
    "Madhva specifies the threshold for food as 'just enough to prevent fatigue' (śrama-abhāva) — does this standard differ from Śaṅkara's quantitative rule and Madhusūdana's proportional one (half food, quarter water, quarter air), and which criterion is primary?",
    "Rāmānuja uses 'bandhana-nāśana' (destruction of bondage) where Śaṅkara uses 'saṃsāra-duḥkha-kṣaya' (exhaustion of saṃsāric suffering) — are these the same soteriological outcome described differently, or do they point to genuinely different mechanisms of liberation?",
    "Madhusūdana includes prāṇava-japa and Upaniṣad-recitation under 'karma' in 'yuktaceṣṭasya karmasu' — does this mean contemplative acts are regulated the same way as physical ones, and what does that imply for spontaneous or extended meditation?",
    "Vallabha treats both BG 6.16 (nātyaśnataḥ) and 6.17 as a single parāvṛtti (reorientation) rather than two separate injunctions — what is gained by reading the two verses as one movement rather than as rule followed by positive description?",
    "Five of the six commentators read 'duḥkhahā' as yoga removing suffering, but Madhusūdana specifies it removes avidyā (ignorance) which is the cause of suffering — is this a difference of depth or is there a practical consequence for the practitioner?",
    "The verse gives no mention of the deity, Kṛṣṇa, or devotion, yet Rāmānuja and Vallabha read it through a devotional lens — what in the Sanskrit permits this reading, and what would be lost or gained if it were read as a purely technical instruction?"
  ],
  "everyday_applications": {
    "advaita": "Set a fixed portion for meals before sitting down — not by hunger, not by pleasure, but by a pre-decided quantity. The Advaita rationale is structural: an unstable body produces an unstable mind, and an unstable mind cannot hold the inquiry 'who is the one who suffers?' Treat meal-size and bedtime as engineering parameters, not moral achievements.",
    "viśiṣṭādvaita": "Before eating, before a walk, before sleeping, offer the act to Bhagavān as kainkarya (service). The Rāmānuja application is not about eating less but about eating as an act of devotion — measured because excess is inattention to the Lord, not because excess is sin. The daily schedule becomes a continuous act of relationship.",
    "dvaita": "Eat and exercise only to the threshold where your capacity for Hari-smaraṇa (remembrance of Hari) remains intact. Madhva's threshold test is purely functional: can you still remember Hari clearly? If fatigue or heaviness clouds that capacity, you have crossed the boundary. The body is held in trust; maintain it accordingly.",
    "śuddhādvaita": "When you notice yourself reaching for excess — in food, in screen time, in conversation — treat that noticing as Kṛṣṇa's own prompting (parāvṛtti). The Vallabha application is not self-discipline through effort but receptivity to grace: pause, feel the pull back toward balance, and let that be the practice. Puṣṭi-mārga practitioners frame daily regulation as Kṛṣṇa shaping his instrument.",
    "bhakti": "Build a written daily schedule anchored on niyata (fixed) sleep and wake times, fixed meal windows, and fixed periods of work. Śrīdhara's point is that yoga 'siddha' (accomplishes itself) once the schedule holds — the devotee is not straining toward samādhi but removing the obstacles that prevent its natural arising. The schedule is the practice.",
    "advaita-bhakti": "Apply the classical proportional rule at every meal: fill the stomach half with food, a quarter with water, leave a quarter empty for movement of breath (vāyu-sañcaraṇa). Madhusūdana gives this as the precise āhāra-niyatā. Pair it with his sleep rule: sleep only the middle third of the night, keeping the first and final thirds for practice. These are not ideals — they are the specific technical inputs that produce sādhanā-pāṭava (sharpness of the means), which is the precondition for samādhi."
  },
  "primary_meaning": "Yoga becomes the destroyer of suffering for one whose eating and movement are measured, whose effort in action is proportioned, and whose sleep and waking keep their proper times."
}