{
  "verse_id": "6.19",
  "mūla": {
    "devanāgarī": "यथा दीपो निवात-स्थो नेङ्गते सोपमा स्मृता | योगिनो यत-चित्तस्य युञ्जतो योगम् आत्मनः",
    "iast": "yathā dīpo nivāta-stho neṅgate sopamā smṛtā | yogino yata-cittasya yuñjato yogam ātmanaḥ",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 19",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yathā",
      "lemma": "yathā",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यथा"
    },
    {
      "surface_form": "dīpaḥ",
      "lemma": "dīpa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दीपः"
    },
    {
      "surface_form": "nivāta",
      "lemma": "nivāta",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निवात"
    },
    {
      "surface_form": "sthaḥ",
      "lemma": "stha",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थः"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "iṅgate",
      "lemma": "√iṅg",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इङ्गते"
    },
    {
      "surface_form": "sā",
      "lemma": "tad",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सा"
    },
    {
      "surface_form": "upamā",
      "lemma": "upama",
      "grammar": "nominative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपमा"
    },
    {
      "surface_form": "smṛtā",
      "lemma": "√smṛ",
      "grammar": "nominative feminine singular participle noun",
      "senses_attested_in_panel": [
        {
          "sense": "चिन्तिता योगिनो यतचित्तस्य संयतान्तःकरणस्य युञ्जतो योगम् अनुतिष्ठतः आत्मनः समाधिमनुतिष्ठत इत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "समाधिदशासन्दर्शिभिर्योगिभिरिति शेषः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "स दृष्टान्तश्चिन्तितो योगज्ञैः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "स्मृता"
    },
    {
      "surface_form": "yoginaḥ",
      "lemma": "yogin",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगिनः"
    },
    {
      "surface_form": "yata",
      "lemma": "√yam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत"
    },
    {
      "surface_form": "cittasya",
      "lemma": "citta",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "सर्वदात्माकारतयात्मपदवैयर्थ्यं च",
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        }
      ],
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      "surface_devanagari": "चित्तस्य"
    },
    {
      "surface_form": "yuñjataḥ",
      "lemma": "√yuj",
      "grammar": "genitive masculine singular present participle verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "युञ्जतः"
    },
    {
      "surface_form": "yogam",
      "lemma": "yoga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अनुतिष्ठतः आत्मनः समाधिमनुतिष्ठत इत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इत्येतद्व्याहन्येतेत्यभिप्रायेणाह आत्मनि योगं युञ्जत इति आत्मनि विषये साक्षात्कारं कुर्वत इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगम्"
    },
    {
      "surface_form": "ātmanaḥ",
      "lemma": "ātman",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "समाधिमनुतिष्ठत इत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इति व्यधिकरणे षष्ठ्यौ",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "इति अन्वयनिरासाय योगमित्युक्तम् अन्यथा वैयर्थ्यात्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "jayatirtha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आत्मनः"
    }
  ],
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      "verse": "6.10",
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      "verse": "13.24",
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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_6.19",
        "anandgiri_6.19"
      ],
      "score": 0.5,
      "english_rendering": "As a lamp standing in a windless place does not flicker, so the antahkarana (inner instrument) of the yogin whose citta (mind-stuff) is completely restrained remains motionless in samadhi. Sankara specifies this is the mind engaged in atmanusthana (abiding in the Self) — the yogin is not merely calm but dissolved into one-pointed awareness, the simile marking the cessation of sarva-vrtti (all mental modifications). This steadiness is not quietude of temperament but the fruit of accumulated yogabhyasa (yogic practice) whereby the mind, stripped of all outward movement, rests in its own luminous ground."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.19",
        "vedantadeshika_6.19"
      ],
      "score": 0.5,
      "english_rendering": "Ramanuja reads the lamp as the atman itself — radiant and unflickering — once all manovrttiexcept atma-visaya (the mind-movement directed to the Self alone) is withdrawn. The yata-citta yogin whose entire inner life has been freed from sakala-itara-manovrthi (every other mental current) stands like the windless lamp: steady in luminosity, not merely still. For Ramanuja the point is not the extinction of the flame but its perfect, undimmed brightness — the atman shines with jnana-prabha (the radiance of knowledge) when protected from the wind of distraction."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.19",
        "jayatirtha_6.19"
      ],
      "score": 0.5,
      "english_rendering": "Madhva's compressed gloss — 'the yoga that has Bhagavan as its object belonging to the jiva' — makes explicit what the lamp simile is really pointing to: the yata-citta yogin achieves stillness not by turning inward to an impersonal Absolute but by fixing on Hari as the sole object. The flickering is the pull of anything other than Bhagavad-visaya (the field that is the Lord); the windless state is pure paratantra-bhakti (dependent devotion) in which the jiva, radically distinct from Brahman, burns steadily only because it is wholly subordinated to Him."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.19"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha identifies the lamp's stillness as the condition of citta established in the form of atma-aikyakara (the shape of identity-with-the-Self) — not merger into an abstract Absolute but the mind taking on the very form of Krsna-brahman. The 'windless place' (nirgate-vata desa) is the inner clearing produced by Pust-marga grace, where the distracting winds of worldly desire and svabhava (one's own habitual nature) have been removed not by the yogin's effort alone but by the prasada that creates the protected space. The flame's steadiness is therefore lila-given, not merely technique-achieved."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.19"
      ],
      "score": 0.5,
      "english_rendering": "Sridhara glosses yata-citta as nitkampa-prakasaka (shining without trembling) and reads the verse as describing citta established in atma-aikakarata (singular unity with the Self). The lamp in the vata-sunya desa (wind-empty place) does not waver because no causal disturbance reaches it; similarly the yogin's citta, whose sole abhyasa (practice) has made the atman its exclusive object, holds steady and luminous. Sridhara's voice is philologically careful: he glosses both the steadiness and the radiance as co-equal properties — the lamp does not merely stop moving, it illumines without interruption."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.19"
      ],
      "score": 0.5,
      "english_rendering": "Madhusudana situates the verse at the pivot between samprajnata-samadhi (samadhi with a cognitive object) and asamprajnata-samadhi (samadhi beyond all objects): the lamp simile applies precisely at the nirodha-bhumi (ground of cessation) where all citta-vrtti are arrested. He explicitly argues that reading atmanah as 'of the Self' rather than 'inner' is necessary to preserve the drstantika-labha (the gain pointed at by the analogy) — if citta were always atma-akara there would be nothing left for yoga to accomplish. The synthesis: Krsna-bhakti produces the sattvodreaka (rise of sattva) that makes this nirodha available, so the lamp's perfect stillness is simultaneously jnana and devotional fruition."
    }
  },
  "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": "आत्मनः",
      "role": "supporting",
      "other_verses_in_list": [
        "5.16",
        "6.5",
        "6.11",
        "16.21",
        "16.22"
      ]
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    {
      "list": "चित्त",
      "role": "supporting",
      "other_verses_in_list": [
        "4.21",
        "6.10",
        "6.12",
        "6.14",
        "6.18",
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        "10.9",
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    {
      "list": "ज्ञानदीपिते",
      "role": "supporting",
      "other_verses_in_list": [
        "4.27"
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    },
    {
      "list": "योगम्",
      "role": "supporting",
      "other_verses_in_list": [
        "2.53",
        "3.7",
        "4.42",
        "6.12",
        "7.1",
        "9.5",
        "11.8",
        "12.11"
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
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      "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": [
          "iṅgate: iṅg -> √iṅg",
          "smṛtā: smṛ -> √smṛ",
          "yata: yam -> √yam",
          "yuñjataḥ: yuj -> √yuj"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the simile describes the mind in samadhi, does the 'windless place' indicate an external condition to be cultivated (retreat, silence) or an internal condition achievable anywhere — and what does each reading demand of the practitioner?",
    "Sankara and Ramanuja agree on the metaphor but disagree on what the lamp represents: the antahkarana for Sankara, the atman itself for Ramanuja. What is at stake theologically in that difference, and which reading does the mula Sanskrit more naturally support?",
    "Madhusudana insists that citta is not 'always already' atma-akara — yoga must produce the atma-karata. Does this contradict the Advaita claim that the Self is ever-present, or does it refine it?",
    "Madhva's compressed gloss reduces the whole simile to Bhagavad-visaya: does a theistic re-anchoring of the lamp simile change its practical upshot, or does the meditation technique remain structurally identical across all six schools?",
    "The lamp in a windless place is an image of protected stillness, not effortful stillness. What does that imply for how grace (prasada, anugraha) relates to yogic effort across the Pusta-marga versus the Patanjala-yoga frameworks?",
    "Sridhara emphasizes both properties together — steady and luminous (niskampa and prakasaka). In contemporary terms: is the goal of meditation stillness, or luminous awareness, or are these inseparable — and why does the distinction matter?",
    "All commentators treat the verse as a simile (upama) for an achieved state. None addresses what causes the wind to return after samadhi. What does each school offer for the practitioner who achieves momentary stillness but finds the wind returns?"
  ],
  "everyday_applications": {
    "advaita": "Advaita practice with this verse means identifying in daily life the precise moment when the 'wind' of proliferating thought begins — a news alert, an anticipatory worry, a remembered grievance — and using that recognition not to suppress the thought but to return attention to the witness-awareness that was already present before the thought arose. The lamp is not built; it is uncovered. One practical form: a brief pre-task pause in which you ask 'what is already still here?' rather than trying to create stillness.",
    "visistadvaita": "Ramanuja's lamp is radiant, not merely still: the everyday application is to ask whether your 'calm' is dull withdrawal (tamas) or luminous service-readiness (sattvika-kainkarya). A Visistadvaita practitioner uses this verse as a checkpoint before devotional acts — puja, reading, service — to ensure the mind is directed toward Bhagavan, not merely vacant. The windless state is made by removing itara-manah (the mind that runs toward other objects), which concretely means cultivating deliberate re-direction rather than suppression.",
    "dvaita": "Madhva's reading calls for a specific daily discipline: every act of concentration is explicitly dedicated to Hari before it begins, so that the 'wind' that would disturb the lamp is identified as svabhimana (self-referential ego), not merely distraction. Practically, a Dvaita practitioner treats this verse as a reminder that even the steadiness of meditation is not self-produced — it is the Lord's grace that removes the wind, and claiming the stillness as one's own achievement is itself the next disturbance.",
    "suddhadvait": "Vallabha's Pusti-marga reading shifts the burden from technique to receptivity: the windless place is not constructed by the practitioner but granted. The everyday application is cultivating conditions of receptivity — regular seva (service to Krsna), satsanga (company of devotees), and removal of ahankarika effort (ego-effort) — so that the prasada that creates the protected space can operate. One concrete form: deliberately releasing the sense of 'I am meditating' and substituting 'Krsna is giving me this stillness.'",
    "bhakti": "Sridhara's emphasis on the lamp's simultaneous steadiness and radiance points to a practical test: after a period of meditation or prayer, check not only whether the mind was quiet but whether it was clear and illuminating — did it reveal anything, resolve anything, make anything more visible? If the session produced only blankness, Sridhara's reading suggests the practice is incomplete; the goal is niskampa-prakasa (steady luminosity), not mere cessation.",
    "advaita-bhakti": "Madhusudana's synthesis suggests a two-phase everyday practice tracking his samprajnata/asamprajnata distinction: first, concentrate on Krsna as a specific object (samprajnata phase, using image, mantra, or narrative) until the mind becomes genuinely one-pointed; then, allow that object to dissolve into the awareness that was holding it (asamprajnata phase). The bhakti element is not abandoned — it is the fuel that produces the sattvodreaka making nirodha available — so the practitioner who finds formless meditation dry or inaccessible is advised to return to Krsna-smarana as the wind-removing agent."
  },
  "primary_meaning": "A lamp in a windless spot does not flicker; that is the image given for the yogi whose mind is controlled and absorbed in the practice of the Self."
}