{
  "verse_id": "6.20",
  "mūla": {
    "devanāgarī": "यत्रोपरमते चित्तं निरुद्धं योग-सेवया | यत्र चैवात्मनात्मानं पश्यन्न् आत्मनि तुष्यति",
    "iast": "yatroparamate cittaṃ niruddhaṃ yoga-sevayā | yatra caivātmanātmānaṃ paśyann ātmani tuṣyati",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 20",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yatra",
      "lemma": "yatra",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्र"
    },
    {
      "surface_form": "uparamate",
      "lemma": "upa-√ram",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उपरमते"
    },
    {
      "surface_form": "cittam",
      "lemma": "citta",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "चित्तम्"
    },
    {
      "surface_form": "niruddham",
      "lemma": "nir-√udh",
      "grammar": "nominative neuter singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "निरुद्धम्"
    },
    {
      "surface_form": "yoga",
      "lemma": "yoga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योग"
    },
    {
      "surface_form": "sevayā",
      "lemma": "sevā",
      "grammar": "instrumental feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सेवया"
    },
    {
      "surface_form": "yatra",
      "lemma": "yatra",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यत्र"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "ātmanā",
      "lemma": "ātman",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मना"
    },
    {
      "surface_form": "ātmānam",
      "lemma": "ātman",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मानम्"
    },
    {
      "surface_form": "paśyan",
      "lemma": "dṛś",
      "grammar": "nominative masculine singular present participle verb",
      "senses_attested_in_panel": [
        {
          "sense": "उपलभमानः स्वे",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अन्यनिरपेक्षम् आत्मनि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "वेदान्तप्रमाणजया वृत्त्या साक्षात्कुर्वन्नात्मन्येव परमानन्दघने तुष्यति न देहेन्द्रियसंघाते न वा तद्भोग्येऽन्यत्र",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पश्यन्"
    },
    {
      "surface_form": "ātmani",
      "lemma": "ātman",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "तुष्यति तुष्टिं भजते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "एव तुष्यति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "देहे आत्मानं भगवन्तं पश्यन्",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "आत्मनि"
    },
    {
      "surface_form": "tuṣyati",
      "lemma": "√tuṣ",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "तुष्टिं भजते",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "नतु विषयेषु",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "न देहेन्द्रियसंघाते न वा तद्भोग्येऽन्यत्र",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "तुष्यति"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "13.24",
      "type": "long-distance thematic echo",
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      "feature_breakdown": {
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    {
      "verse": "15.11",
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    },
    {
      "verse": "6.19",
      "type": "next-verse continuation",
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      "verse": "6.29",
      "type": "lemma-family resonance",
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        "lemma_overlap": 12.9438,
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    {
      "verse": "6.18",
      "type": "thematic-cluster continuation",
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    },
    {
      "verse": "2.55",
      "type": "lemma-family resonance",
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    },
    {
      "verse": "6.10",
      "type": "cross-chapter thematic parallel",
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    },
    {
      "verse": "13.28",
      "type": "long-distance thematic echo",
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      "feature_breakdown": {
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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_6.20",
        "anandgiri_6.20"
      ],
      "score": 0.5,
      "english_rendering": "When the citta (mind-stuff), fully withdrawn from all outward movement through yoga practice, comes to rest — and in that very stillness, by means of the antaḥkaraṇa (inner instrument) purified through samādhi, one perceives the ātman as pure caitanya (consciousness), self-luminous — in that ātman alone one abides in tuṣṭi (contentment). Śaṅkara insists the perceiver is not a separate jīva but the very cit-jyotis (light of awareness) that was never bound. Satisfaction arises not as a new acquisition but as the natural resting of what had only appeared to wander.",
      "divergence_note": "Śaṅkara: 'āśrayaṇena... āśraye sati chittam uparamet... ātmanā samādhiparishuddhena antaḥkaraṇena ātmānam param caitanyam jyotiḥsvarūpam paśyan... sve eva ātmani tuṣyati' — the key term is jyotiḥsvarūpa (self-luminous nature); no external object is cognized, for the seer and seen collapse into a single cit (awareness)."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.20",
        "vedantadeshika_6.20"
      ],
      "score": 0.5,
      "english_rendering": "When the citta, entirely restrained through yoga-sevā (sustained yoga practice), settles into the yoga-state and there finds atiśayita-sukha (surpassing delight) — recognizing 'this alone is it' — and by manas (mind) beholds the ātman as anya-nirapekṣa (independent of all else), it is satisfied in the ātman without recourse to any external support. Rāmānuja reads this as the stage where the individual self, recognized as an aṃśa (mode) of Bhagavān, rests in its own intrinsic bliss as body of the Lord. The 'surpassing delight' signals qualitative distinction of ātman-bliss from sensory pleasure, not its annihilation into brahman.",
      "divergence_note": "Rāmānuja: 'atiśayitasukham idam eva iti ramate... anyanirapekṣam ātmani eva tuṣyati' — the phrase anyanirapekṣa (requiring nothing else) is Rāmānuja's marker that jīva-bliss is genuine, not dissolved; the self rests as Bhagavān's śarīra (body), not as a featureless identity."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.20",
        "jayatirtha_6.20"
      ],
      "score": 0.5,
      "english_rendering": "Through mind (manas) made an instrument, one sees Bhagavān within the deha (body-field), and in that perception alone finds satisfaction. Madhva's gloss is pointedly brief — 'āśrayaṇā manasā ātmani dehe ātmānam Bhagavantam paśyan' — because the verb paśyan (seeing) has Bhagavān as its object, not the jīva's own svarūpa. The yogin's stillness is not a collapse of distinction but a purified worship: the jīva abides in its own real but dependent nature, ever distinct from Hari, satisfied because it has found the Lord present in the very field it inhabits.",
      "divergence_note": "Madhva: 'ātmanā manasā ātmani dehe ātmānam Bhagavantam paśyan' — object is Bhagavān, not generic cit; the trimūrti of knower-known-knowing remains fully real, distinguishing Dvaita from both Advaita collapse and Viśiṣṭādvaita modal identity."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.20"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha marks this verse as a three-and-a-half verse unit delineating the yoga's own svarūpa (essential nature) and its phala (fruit): when the citta restrained by yoga-tantra-sevā comes to rest on all sides, that is the svarūpa-lakṣaṇa (intrinsic definition) of yoga — 'yogaś citta-vṛtti-nirodhaḥ' as Patañjali confirms. Vallabha reads the satisfaction (tuṣyati) not as mere meditative quiescence but as the ātman touching the śuddha-sattva of Kṛṣṇa's own nature, since for Puṣṭi-mārga the jīva is a genuine aṃśa of the Lord's bliss-essence. Rest in ātman is rest in Kṛṣṇa's līlā-prakāśa (play-luminosity).",
      "divergence_note": "Vallabha: 'yatra yogatantrasevayā niruddham cittam uparamate sarvata iti svarūpalakṣaṇamuktam... tathāca pātañjalasūtram 1.2 yogaś citta-vṛtti-nirodhaḥ' — he cites Patañjali to anchor the svarūpa, then extends via Puṣṭi-mārga doctrine that the reached stillness is not nirvāṇa but Kṛṣṇa-contact."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.20"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara distinguishes two uses of the word yoga in the Gītā: in 'yaṃ sannyāsam iti prāhuḥ' (6.2) it denotes karma-yoga, while in 'nātyaśnatas tu yogo'sti' (6.16) it denotes samādhi — the latter being the mukhya-yoga (principal yoga). This verse opens a three-and-a-half verse unit defining samādhi as mukhya by both its svarūpa and phala: by yoga practice the citta becomes uparata (withdrawn), and in that state — with śuddha manas perceiving only ātman, no longer deha-ādi (body etc.) — tuṣṭi arises in ātman alone, not in viṣayas (sense-objects). The fourth verse (6.23) will supply the antecedent for all four yat-pronouns here.",
      "divergence_note": "Śrīdhara: 'mukhyo yogaḥ ka ity apekṣāyāṃ samādhim eva svarūpataḥ phalataś ca lakṣayan sa eva mukhyo yoga ity āha... yatra ca ātmanā śuddhena manasā ātmānam eva paśyati na tu dehādi paśyaṃś cātmany eva tuṣyati na tu viṣayeṣu' — his exegetical move of disambiguating two yoga usages is a philological contribution absent from other commentators."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.20"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana distinguishes nirodha-samādhi (total suppression of vṛttis) from the ekāgratā (one-pointed flow) mentioned earlier: here the citta, reaching a specific pariṇāma (transformation) through yoga practice, transcends even the single-object flow and becomes still 'like a fire without fuel' — nirindhanāgni-vat — all vṛttis ceased. In that pariṇāma, by the antaḥkaraṇa purified to śuddha-sattva alone (rajas and tamas fully suppressed), one sees the ātman as pratyak-caitanya (inward-facing consciousness), non-different from paramātman, sat-cit-ānanda-ghana (dense being-consciousness-bliss), and rests in the ātman alone — not in the body-sense aggregate nor in its objects.",
      "divergence_note": "Madhusūdana: 'nirindhanāgni-vad upaśāmyan nirvṛttikayā sarvavṛttinirodharūpeṇa pariṇatam bhavati... ātmānam pratyakcaitanyam paramātmābhinnam saccidānandaghanam anantadvitīyam paśyan... ātmany eva paramānandaghane tuṣyati na dehendriyasaṃghāte' — the nirindhanāgni image is Madhusūdana's own; his synthesis locates bhakti's paramānanda as the content of Advaita's nirodha-state."
    }
  },
  "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": "चित्त",
      "role": "supporting",
      "other_verses_in_list": [
        "4.21",
        "6.10",
        "6.12",
        "6.14",
        "6.18",
        "6.19",
        "10.9",
        "12.8",
        "12.9",
        "13.9",
        "16.16",
        "18.57",
        "18.58"
      ]
    },
    {
      "list": "ध्यान",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.28",
        "11.19",
        "12.12",
        "13.24",
        "18.52"
      ]
    },
    {
      "list": "पश्यन्",
      "role": "supporting",
      "other_verses_in_list": [
        "1.38",
        "3.20",
        "5.8",
        "5.9",
        "13.24",
        "13.28",
        "15.10",
        "15.11"
      ]
    },
    {
      "list": "समाधि",
      "role": "supporting",
      "other_verses_in_list": [
        "2.54",
        "4.24"
      ]
    },
    {
      "list": "सेवया",
      "role": "supporting",
      "other_verses_in_list": [
        "4.34"
      ]
    }
  ],
  "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": [
          "uparamate: uparam -> upa-√ram",
          "niruddham: nirudh -> nir-√udh",
          "tuṣyati: tuṣ -> √tuṣ"
        ]
      }
    ]
  },
  "so_what_questions": [
    "All six commentators cite Patañjali's 'yogaś citta-vṛtti-nirodhaḥ' (YS 1.2) or its equivalent — does this convergence make BG 6.20 a sūtra-class statement, and what does that imply for the Gītā's relationship to the Yoga-Sūtra tradition?",
    "Madhva's commentary is the shortest by far (one line, object = Bhagavān) while Madhusūdana's is the longest (full phenomenology of nirodha-samādhi) — what does this compression-ratio difference reveal about each school's theory of what commentary is for?",
    "Śrīdhara's philological move — distinguishing karma-yoga 'yoga' from samādhi 'yoga' across the chapter — suggests the Gītā contains a register shift mid-chapter. Which other verses exhibit this two-register ambiguity, and can it be detected computationally?",
    "Rāmānuja's phrase anya-nirapekṣa (requiring nothing else) and Madhva's object-swap (ātmānam = Bhagavān, not jīva) are both responses to the same word — ātmānam — in the mūla. How many other key terms in BG 6.20-23 carry this three-way semantic fork (Advaita: consciousness, Viśiṣṭādvaita: qualified self, Dvaita: Bhagavān-as-indweller)?",
    "Madhusūdana's 'nirindhanāgni' (fire without fuel) image for citta-vṛtti-nirodha is absent from the other five commentators. Does it derive from an Upaniṣadic locus, and if so which — BU, ChU, or KaṭhaU?",
    "Vallabha and Śrīdhara both identify a three-and-a-half verse unit beginning here (6.20-23). Śaṅkara says 'kiñca' (moreover) at the verse-end, signaling continuation. What is the discourse-structure of this mini-prakaraṇa, and does Sūtrakṛt's discourse-edge typology (OPEN/DELIVER/ACK/APORIA) capture its internal flow?",
    "The satisfaction (tuṣyati) described here is located 'in ātman alone' across all six readings, yet the ātman being satisfied in is defined differently by each school. Is tuṣyati itself polysemous, or is it a fixed phenomenological anchor that each school fills with its own ontology?"
  ],
  "everyday_applications": {
    "advaita": "When a persistent low-grade dissatisfaction follows you even through pleasant experiences, Advaita reads this verse as diagnostic: the citta is still 'in outward movement' (pravṛtta). The practice is not seeking better objects but allowing the mind to pause between one stimulus and the next — the gap is the jyotiḥsvarūpa already present. Notice the moment after a decision is made and before the next desire arises; that pause is the nearest everyday approach to uparama (cessation).",
    "viśiṣṭādvaita": "Rāmānuja's anyanirapekṣa (requiring nothing else) offers a practical test: after a period of work or service, sit quietly and ask whether the sense of sufficiency arises from the work's outcome or from the act of offering itself. Viśiṣṭādvaita locates the atiśayita-sukha (surpassing delight) in the latter — in kainkarya (service) completed as Bhagavān's mode. This reframes professional burnout: exhaustion comes from needing results, not from the service itself.",
    "dvaita": "Madhva's reading — seeing Bhagavān within the deha (body-field) — grounds a somatic practice: in moments of agitation, locate the physical sensation of the agitation and recognize Hari as its witness-ground. The jīva does not dissolve into that ground; it stands in it as dependent devotee. This preserves personal accountability (the jīva is real and distinct) while dissolving the panic of isolation — Hari is never absent from the field you inhabit.",
    "śuddhādvaita": "Vallabha's citation of Patañjali within a Puṣṭi-mārga reading suggests that restraint-practice is not contrary to bhakti but is one of its instruments. For everyday life: treat moments of enforced stillness (waiting, silence, illness) not as interruptions of Kṛṣṇa-contact but as yoga-tantra-sevā itself — the citta is being restrained by grace (puṣṭi), not by personal effort alone. Receive the stillness as Kṛṣṇa's gift rather than a gap in productivity.",
    "bhakti": "Śrīdhara's distinction between karma-yoga and samādhi as two registers of the word yoga is directly applicable to work: recognize when you are in karma-yoga mode (engaged action, legitimate) versus when you are claiming to be in samādhi mode (stillness) while actually just avoiding action. The mukhya-yoga (principal yoga) cannot be performed as evasion. Honest self-assessment of which register you are actually operating in — engaged or withdrawn — is itself a form of śuddha manas (purified mind).",
    "advaita-bhakti": "Madhusūdana's nirindhanāgni image — fire that goes out not by being extinguished but by running out of fuel — offers a practical de-escalation method: do not fight anxious thought directly (that adds fuel); instead, stop feeding the chain by withdrawing attention from the next thought before it arrives. The fire dies by itself. This is consistent with both Advaita (vṛtti-nirodha as natural, not violent) and bhakti (the paramānanda that remains is the bliss of the Lord's presence, not a blank void)."
  },
  "primary_meaning": "Where the mind, stilled by yoga practice, comes to rest, and by that same mind one sees the Self within the Self and is content there."
}