{
  "verse_id": "6.18",
  "mūla": {
    "devanāgarī": "यदा विनियतं चित्तम् आत्मन्य् एवावतिष्ठते | निःस्पृहः सर्व-कामेभ्यो युक्त इत्य् उच्यते तदा",
    "iast": "yadā viniyataṃ cittam ātmany evāvatiṣṭhate | niḥspṛhaḥ sarva-kāmebhyo yukta ity ucyate tadā",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 18",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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      "surface_form": "yadā",
      "lemma": "yadā",
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      "theme_lists": [],
      "surface_devanagari": "यदा"
    },
    {
      "surface_form": "viniyatam",
      "lemma": "vi-√niyam",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विनियतम्"
    },
    {
      "surface_form": "cittam",
      "lemma": "citta",
      "grammar": "nominative neuter singular noun",
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        {
          "sense": "आत्मनि",
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      "theme_lists": [],
      "surface_devanagari": "आत्मनि"
    },
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      "surface_form": "eva",
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      "surface_devanagari": "एव"
    },
    {
      "surface_form": "avatiṣṭhate",
      "lemma": "ava-√sthā",
      "grammar": "present indicative 3rd person singular verb",
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      "theme_lists": [],
      "surface_devanagari": "अवतिष्ठते"
    },
    {
      "surface_form": "niḥspṛhaḥ",
      "lemma": "niḥspṛha",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वकामेभ्यः निर्गता दृष्टादृष्टविषयेभ्यः स्पृहा तृष्णा यस्य योगिनः सः युक्तः समाहितः इत्युच्यते तदा तस्मिन्काले",
          "school": "advaita",
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        {
          "sense": "सन् युक्त इति उच्यते योगार्ह इति उच्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "निर्गता दोषदर्शनेन सर्वेभ्यो दृष्टादृष्टविषयेभ्यः कामेभ्यः स्पृहा तृष्णा यस्येति परं वैराग्यमसंप्रज्ञातसमाधेरन्तरङ्गं स",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
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        }
      ],
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      "surface_devanagari": "निःस्पृहः"
    },
    {
      "surface_form": "sarva",
      "lemma": "sarva",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्व"
    },
    {
      "surface_form": "kāmebhyaḥ",
      "lemma": "kāma",
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      "theme_lists": [],
      "surface_devanagari": "कामेभ्यः"
    },
    {
      "surface_form": "yuktaḥ",
      "lemma": "√yuj",
      "grammar": "nominative masculine singular participle noun",
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      "theme_lists": [],
      "surface_devanagari": "युक्तः"
    },
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      "surface_form": "iti",
      "lemma": "iti",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इति"
    },
    {
      "surface_form": "ucyate",
      "lemma": "√vac",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "योगार्ह इति उच्यते",
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      "surface_devanagari": "उच्यते"
    },
    {
      "surface_form": "tadā",
      "lemma": "tadā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तदा"
    }
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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_6.18",
        "anandgiri_6.18"
      ],
      "score": 0.5,
      "english_rendering": "When the citta (mind-stuff), having fully abandoned concern with external objects, becomes especially restrained — gathered into one-pointedness — and stands established in the ātman alone, the yogin is then called yukta (integrated). Śaṅkara specifies: the criterion is double — inward anchorage of the citta and the complete extinction of tṛṣṇā (thirst) for both seen and unseen objects (dṛṣṭa and adṛṣṭa). Yukta here means samāhita: the citta has ceased its outward career and rests in its own ground, which is pure consciousness."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.18",
        "vedantadeshika_6.18"
      ],
      "score": 0.5,
      "english_rendering": "The citta, whose proper prayo­jana (purpose) is the ātman, becomes viniyata — specially directed — when it settles niratiśaya-prayoja­natayā, recognizing the ātman as the unsurpassable aim; at that moment the yogin, freed from all kāmas (desires), is declared fit for yoga (yoga-ārha). Rāmānuja's gloss 'niratiśaya-prayoja­natayā' (by virtue of the ātman's status as highest purpose) is absent in the other bhāṣyas: the citta turns inward not by force of suppression but by the recognition that no external object can rival the ātman's worth. The qualifier yoga-ārha ('worthy of yoga') — rather than merely samāhita — points ahead to bhakti-yoga as the fullness of this state."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.18",
        "jayatirtha_6.18"
      ],
      "score": 0.5,
      "english_rendering": "The citta rests in the ātman — and the ātman, for Madhva, is a jīva permanently distinct from Hari, never self-luminous in the Advaita sense. NOTE: Madhva's extant bhāṣya on this verse is reduced to 'āt­mani bhavati' (it abides in the ātman); the full doctrinal texture must be inferred from his system: yukta means the jīva, in dependent cognition, ceases grasping external objects and abides in its own bounded selfhood as a mirror to Hari. The brevity of the transmitted text makes a full sentence-level anchoring impossible; this rendering is partly systematic inference."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.18"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha reads this verse as describing the asamprajñāta samādhi (nirbīja-yoga, seedless absorption) that marks the siddha-yogin: when the citta is viniyata — fully gathered — even the yoga-aiśvarya, the eight supernatural siddhis that arise as fruits of yogic power, cease to attract, and the yogin is called dṛḍha­tara-yogin ('one of firmer yoga'). The crucial Puṣṭi inflection: the niḥspṛhatā (desirelessness) must extend even to yogic powers, which lesser schools treat as achievements; for Vallabha these too are kāmas to be relinquished in Kṛṣṇa's prasāda. The siddha rests not in achievement but in Kṛṣṇa's grace alone."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.18"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara frames the verse as answering the implicit question 'when is a person a niṣpanna-yogin (one in whom yoga has matured)?' — the citta is viśeṣeṇa niruddha (specifically arrested) and rests anicala (motionless) in the ātman; simultaneously, tṛṣṇā for both ihika (this-worldly) and āmuṣmika (other-worldly) enjoyments is vigatā (gone). The pairing of inward motionlessness with the extinction of desire for both worlds marks yoga's completion: neither worldly pleasure nor heavenly reward retains pull. Śrīdhara's term prāpta-yoga ('one who has obtained yoga') echoes yukta without the samādhi-technical freight Madhusūdana will later load onto it."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.18"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana reads BG 6.18 as the pivot from samprajñāta to asamprajñāta samādhi: the citta, emptied of all vṛttis (mental modifications) by para-vairāgya (supreme dispassion), becomes sarvam-śūnya — totally void of objectivity — yet because the ātman-ākāra (the self-luminous form of consciousness) cannot be suppressed, it shines through the transparent antaḥkaraṇa-sattva as the sole remaining appearance. Desirelessness here is not merely ethical but metaphysical: the disappearance of kāma signals the cessation of all vṛtti-production, which is the necessary condition for asamprajñāta to arise. Para-vairāgya, explicitly named as the antaraṅga-sādhana (inner means) of this samādhi, unites the Advaita analysis with a devotional urgency toward total surrender."
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
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        "12.10"
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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"
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    "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": [
          "avatiṣṭhate: avasthā -> ava-√sthā"
        ]
      },
      {
        "date": "2026-05-03",
        "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "viniyatam: viniyam -> vi-√niyam",
          "yuktaḥ: yuj -> √yuj",
          "ucyate: vac -> √vac"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Śaṅkara insists niḥspṛhatā must cover both dṛṣṭa (visible) and adṛṣṭa (invisible / afterlife) objects — what does it mean, practically, to lose appetite for future-life rewards, not just sensory pleasures?",
    "Rāmānuja's qualifier niratiśaya-prayoja­natayā suggests the citta turns inward through recognition, not suppression — how does this change the practitioner's relationship to effort in meditation?",
    "Vallabha extends niḥspṛhatā even to the aṣṭa-siddhis (yogic powers) — at what point does an aspiration become a kāma that blocks the very state it aims at?",
    "Madhusūdana's para-vairāgya as antaraṅga-sādhana implies there is an ordinary vairāgya and a supreme one — how would a practitioner know which stage they are at?",
    "All six commentators converge on the double criterion (inward citta + absent desire) — is niḥspṛhatā a cause, an effect, or a simultaneous co-arising with the citta's stabilization?",
    "Madhva's extremely spare commentary ('āt­mani bhavati') may signal that this verse is, in his system, uncontroversial — what does doctrinal agreement across rival schools at this verse reveal about where Vedāntic schools genuinely diverge?",
    "Śrīdhara distinguishes ihika (this-worldly) from āmuṣmika (other-worldly) desire as two separate things to be relinquished — in a contemporary life, what counts as an āmuṣmika desire?"
  ],
  "everyday_applications": {
    "advaita": "In any high-focus task — writing, coding, surgical work — notice the moment when the mind stops darting toward outcome-checking and outcome-fantasizing (both dṛṣṭa and adṛṣṭa tṛṣṇā) and simply inhabits the activity. Śaṅkara's samāhita is that state. Train attention to recognize it when it happens, not only to chase it.",
    "viśiṣṭādvaita": "Before beginning any significant work, ask: 'Is the purpose of this activity ultimately reducible to a further purpose, or am I treating it as nirata­śaya — as its own sufficient ground?' Rāmānuja's logic says the citta stabilizes when it stops treating every activity as instrumental and encounters something genuinely final. Locate that in your work or relationships.",
    "dvaita": "When restless, rather than suppressing the restlessness, redirect it: 'In whose service is this activity?' Madhva's framework makes dependence on Hari the anchor; the practical analogue is identifying a cause or person larger than oneself to whom attention can genuinely be given, turning the citta outward-but-fixed rather than inward-and-diffuse.",
    "śuddhādvaita": "Watch for the moment when a skill or competence you have worked hard to develop starts to feel like an identity you must protect — the yogic siddhi-trap in modern dress. Vallabha's prescription: hold even your strengths and achievements loosely, as prasāda received, not property owned. Niḥspṛhatā must include pride in one's practice.",
    "bhakti": "Śrīdhara's ihika / āmuṣmika pairing maps onto: present-tense pleasures (social approval, sensory comfort) and future-tense rewards (career advancement, legacy, even spiritual merit). Audit your motivations for a practice or project against both columns — the yoga is niṣpanna only when neither column exerts pull.",
    "advaita-bhakti": "Madhusūdana's sarvam-śūnya (total void of objectivity) sounds extreme but has an accessible form: the rare moments in deep work or prayer when you are not tracking yourself — not observing how well you are doing or how the audience is receiving you. That self-monitoring cessation is a taste of vṛtti-nirodha. Cultivate activities that reliably produce it, and study what enables the transition."
  },
  "primary_meaning": "When the mind, fully reined in, rests in the self alone and all craving for every desire has gone, that person is called integrated in yoga."
}