{
  "verse_id": "6.23",
  "mūla": {
    "devanāgarī": "तं विद्याद् दुःख-संयोग-वियोगं योग-संज्ञितम् | स निश्चयेन योक्तव्यो योगो ऽनिर्विण्ण-चेतसा",
    "iast": "taṃ vidyād duḥkha-saṃyoga-viyogaṃ yoga-saṃjñitam | sa niścayena yoktavyo yogo 'nirviṇṇa-cetasā",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 23",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "tam",
      "lemma": "tad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तम्"
    },
    {
      "surface_form": "vidyāt",
      "lemma": "√vid",
      "grammar": "present optative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विद्यात्"
    },
    {
      "surface_form": "duḥkha",
      "lemma": "duḥkha",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दुःख"
    },
    {
      "surface_form": "saṃyoga",
      "lemma": "saṃyoga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संयोग"
    },
    {
      "surface_form": "viyogam",
      "lemma": "viyoga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वियोगम्"
    },
    {
      "surface_form": "yoga",
      "lemma": "yoga",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योग"
    },
    {
      "surface_form": "saṃjñitam",
      "lemma": "saṃjñita",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संज्ञितम्"
    },
    {
      "surface_form": "sa",
      "lemma": "tad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स"
    },
    {
      "surface_form": "niścayena",
      "lemma": "niścaya",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अध्यवसायेन योक्तव्यः अनिर्विण्णचेतसा न निर्विण्णम् अनिर्विण्णम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अनिर्विण्णचेतसा हृष्टचेतसा योगो योक्तव्यः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "योक्तव्यः योक्तव्य",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "शास्त्राचार्योपदेशजनितेन योक्तव्योऽभ्यसनीयः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "शास्त्राचार्यवचनतात्पर्यविषयोऽर्थः सत्य एवेत्यध्यवसायेन योक्तव्योऽभ्यसनीयः",
          "school": "advaita-bhakti",
          "weight": 0.8,
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            "madhusudan"
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        }
      ],
      "theme_lists": [],
      "surface_devanagari": "निश्चयेन"
    },
    {
      "surface_form": "yoktavyaḥ",
      "lemma": "yuj",
      "grammar": "nominative masculine singular gdv noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योक्तव्यः"
    },
    {
      "surface_form": "yogaḥ",
      "lemma": "yoga",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगः"
    },
    {
      "surface_form": "anirviṇṇa",
      "lemma": "anirviṇṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अनिर्विण्ण"
    },
    {
      "surface_form": "cetasā",
      "lemma": "cetas",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "चित्तेनेत्यर्थः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "योक्तव्यः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। इह जन्मनि जन्मान्तरे वा सेत्स्यसि किं त्वरयेत्येवं धैर्ययुक्तेन मनसेत्यर्थः। तदेतद्गौडपादा उदाजह्नुःउत्सेक उदधेर्यद्वत",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "चेतसा"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "6.2",
      "type": "lemma-family resonance",
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      "verse": "4.41",
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      "verse": "4.42",
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    {
      "verse": "5.21",
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    {
      "verse": "18.8",
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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_6.23",
        "anandgiri_6.23"
      ],
      "score": 0.5,
      "english_rendering": "Know this state—called yoga (yoga-saṃjñita)—through its inverse mark: it is the severing of all contact with suffering (duḥkha-saṃyoga-viyoga). Yoga bears this paradoxical name because its very nature is the dissolution of the bond that pain requires. Therefore, having understood the fruit, one must practise this yoga with firm resolve (niścaya) and with a mind from which despondency has been expelled (anirviṇṇa-cetasā).",
      "divergence_note": "Śaṅkara glosses yoga-saṃjñita as 'named yoga by an inverted definition' (viparīta-lakṣaṇena) and unpacks anirviṇṇa as the privative: not-dejected, i.e. a mind purged of nirvedā. Niścaya is the resolute determination required as the proximate instrument of practice."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.23",
        "vedantadeshika_6.23"
      ],
      "score": 0.5,
      "english_rendering": "Know as 'yoga' that cognition (jñānam) whose very form is the opposite of contact with suffering—it stands as the counter-reality to duḥkha-saṃyoga. Because this yoga is so defined, one must begin its practice in a spirit of joyful eagerness (hṛṣṭa-cetasā), with conviction, never with a drooping heart.",
      "divergence_note": "Rāmānuja identifies the yoga referenced here as a specific jñāna whose form (ākāra) is duḥkha-saṃyoga-pratyānīka—'that which stands against contact with pain.' He substitutes hṛṣṭa-cetasā (a gladdened mind) for the mere 'un-dejected' of Śaṅkara, inflecting the practice devotionally."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.23",
        "jayatirtha_6.23"
      ],
      "score": 0.5,
      "english_rendering": "That from which one is released from contact with suffering is duḥkha-saṃyoga-viyoga. Yoga does not merely destroy suffering once it has arisen—the word saṃyoga (contact, conjunction) shows that yoga cuts off the very arising of such contact at its root. Therefore anyone who genuinely desires liberation (bubhūṣu) must practise this yoga without ambiguity—it is simply obligatory (yoktavya eva).",
      "divergence_note": "Madhva stresses the saṃyoga compound: not only does yoga remove duḥkha, it prevents its origination (utpattim eva nivārayati). He reads yoktavya eva as an unqualified injunction for the mumukṣu—the aspirant to liberation—leaving no room for optionality."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.23"
      ],
      "score": 0.5,
      "english_rendering": "This yoga bears a self-contradictory name by design: it is called 'yoga' (union) but is defined as viyoga (separation from suffering)—the contradiction itself signals that ordinary dualistic logic cannot contain Kṛṣṇa's gift. This yoga, whose fruit is the simultaneous attainment of the desired and removal of the undesired, must be practised with sustained effort (niścayena = yatnena). The paradox of its name is the signature of prasāda.",
      "divergence_note": "Vallabha reads viruddha-lakṣaṇā (contradictory secondary denotation) explicitly: yoga is named by its opposite, viyoga, as a pointer beyond conventional meaning. He glosses niścayena as yatnena—the effort of loving application—linking the verse forward to the sustained anuśīlana of the next lines."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.23"
      ],
      "score": 0.5,
      "english_rendering": "The word duḥkha here absorbs even sense-pleasure, since pleasure is mixed with suffering (duḥkha-miśritatvāt). The particular state called yoga is that in which even the mere touch (sparśa-mātra) of contact with pain has been severed. Yoga is defined by its opposite through a figure of speech like calling a hero 'coward' (śūre kātara-śabdavat). One must practise it with the resolve born of scripture and teacher (śāstrācārya-upadeśa-janita); even if success is slow, the mind must never flag—for slackening of effort out of frustration is itself the obstacle (nirvedaḥ).",
      "divergence_note": "Śrīdhara supplies the śūre-kātara analogy to explain yoga named viruddha-lakṣaṇayā; he is explicit that vaiṣayika-sukha (worldly pleasure) falls within duḥkha because of its mixture. He identifies nirvedaḥ precisely as daurbalya born of a perception that practice is painful—the thing anirviṇṇa-cetasā forbids."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.23"
      ],
      "score": 0.5,
      "english_rendering": "The unique mental state described from 6.20 onward—a cessation of all mental modifications (citta-vṛtti-nirodha) that manifests supreme ānanda—is called yoga precisely because it opposes, like a counter-force, the entire aggregate of suffering constituted by those modifications. This is Patañjali's own formulation: yogaś citta-vṛtti-nirodhaḥ. One must therefore practise with conviction (niścaya: certainty that scripture and teacher are authoritative) and without dejection (anirviṇṇa: the patience of knowing that success may come this birth or another). As the bird who tried to drain the ocean one beak-drop at a time was eventually aided by Garuḍa—so the Lord aids the undiscouraged yogin.",
      "divergence_note": "Madhusūdana explicitly cites Patañjali's sūtra to ground the verse's definition and invokes Gauḍapāda's ocean-metaphor verse. He glosses niścaya as acceptance of śāstrācārya-vākya-tātparya (the intent of scriptural and teacher's word) and anirviṇṇa as the courage of one who is willing to wait across births. The allegorical story of the bird and the ocean is his unique bhāṣya flourish here."
    }
  },
  "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": "संयोग",
      "role": "supporting",
      "other_verses_in_list": [
        "5.14",
        "5.27",
        "5.28",
        "6.43",
        "13.26",
        "18.38"
      ]
    }
  ],
  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
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      "z": 0.2,
      "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 (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
        "scope": "word_by_word[].lemma",
        "loci": [
          "vidyāt: vid -> √vid"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If yoga is defined by what it removes (contact with suffering) rather than by what it produces, what does this tell us about whether yogic states can be directly pursued or only indirectly cultivated?",
    "Śaṅkara names yoga by 'inverted definition' (viparīta-lakṣaṇa); Vallabha calls this a viruddha-lakṣaṇā (contradictory secondary denotation); Śrīdhara uses the śūre-kātara analogy. Are these three figures of speech saying the same thing, or do they open onto different metaphysical commitments about the relationship of yoga to suffering?",
    "Rāmānuja replaces 'un-dejected mind' with 'gladdened mind' (hṛṣṭa-cetasā). Does this substitution signal a doctrinal claim that bhakti-yoga's intrinsic quality is joy, not merely the absence of discouragement—and what are the practical implications for how a practitioner monitors their own state?",
    "Madhva's emphasis that yoga prevents the very arising (utpatti) of contact with suffering, not merely its removal once present, is structurally distinct from a therapeutic model. Does this prevention-vs-cure distinction map onto anything in contemporary contemplative science or neuroplasticity research?",
    "Madhusūdana's bird-and-ocean story, attributed to 'those who know the tradition' (sampradāya-vid), treats anirviṇṇa-cetasā as readiness to wait across multiple births. How does this multi-life timeframe interact with modern practitioners who have no framework for rebirth?",
    "All six commentators agree that niścaya (resolute determination) is required, yet they locate its object differently: for Śaṅkara it is conviction about the result; for Vallabha it is the sustained effort itself; for Śrīdhara it is trust in scripture and teacher. Does the object of niścaya change the phenomenology of the practice?",
    "The verse says the yoga-practitioner must begin (ārambha-daśā in Rāmānuja) with this attitude. Does the insistence on anirviṇṇa at the point of beginning—rather than as a response to obstacles encountered later—suggest something about the motivational architecture required for contemplative practice to take root?"
  ],
  "everyday_applications": {
    "advaita": "When a meditation session feels fruitless, recall that the goal is not a positive experience to be obtained but the removal of a bond that was never truly binding. Practise with the same 'inverted' logic: you are not building something; you are ceasing to maintain a fiction. If discouragement arises, identify it as just another citta-vṛtti—something to be noticed, not obeyed. The firmness required is intellectual, not motivational.",
    "viśiṣṭādvaita": "Approach each day's practice with the inner posture of a servant who loves their work—hṛṣṭa-cetasā, a quietly glad heart. Before sitting, briefly recall that what you are doing is a form of service to the person of Bhagavān, not a technique for your own improvement. Gladness is not a reward to be earned later; it is the correct starting disposition. When it is absent, ask what has displaced it.",
    "dvaita": "Treat the commitment to daily practice as unconditional—the text says yoktavya eva, it is simply required. Do not renegotiate the commitment on mornings when motivation is low. The Dvaitin frame also suggests a structural insight for habit design: address the preconditions of suffering, not just its symptoms. In a professional context, this means identifying the upstream conditions that generate stress, not only managing stress once present.",
    "śuddhādvaita": "When a practice or discipline seems paradoxical—you must exert effort but the fruit is grace; you must try but trying alone cannot produce it—receive that paradox as a sign you are near something real, not a signal to stop. Vallabha's viruddha-lakṣaṇā suggests that Kṛṣṇa's domain is precisely where ordinary cause-and-effect language breaks down. Sustained yatnā (loving effort) done without grasping at outcome is itself the form of surrender.",
    "bhakti": "Śrīdhara's identification of nirvedaḥ as 'slackening of effort born of the perception that practice is painful' is directly actionable: whenever you notice yourself labelling meditation or prayer as effortful or burdensome, pause and identify that label as the obstacle—not as accurate reporting on the practice. The instruction anirviṇṇa-cetasā is less about generating enthusiasm and more about refusing to entertain the narrative that practice is a cost.",
    "advaita-bhakti": "Madhusūdana's bird-and-ocean story is a direct antidote to the discouragement that comes from measuring progress. Take the longest reasonable timeframe you can honestly hold—year, decade, lifetime—and set that as the evaluation window. Within that window, each session is one beak-drop. The bird was not wrong to persist; it was right, and external help arrived. Practise as if your effort is correct and the missing variable is time plus grace, not more technique."
  },
  "primary_meaning": "Know this state, called yoga, as the complete breaking of all contact with suffering, and practise it with firm resolve and a mind that never gives way to despair."
}