{ "verse_id": "6.25", "mūla": { "devanāgarī": "शनैः शनैर् उपरमेद् बुद्ध्या धृति-गृहीतया | आत्मसंस्थं मनः कृत्वा न किंचिद् अपि चिन्तयेत्", "iast": "śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā | ātmasaṃsthaṃ manaḥ kṛtvā na kiṃcid api cintayet", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 25", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "śanais", "lemma": "śanais", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शनैस्" }, { "surface_form": "śanais", "lemma": "śanais", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शनैस्" }, { "surface_form": "uparamet", "lemma": "upa-√ram", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उपरमेत्" }, { "surface_form": "buddhyā", "lemma": "buddhi", "grammar": "instrumental feminine singular noun", "senses_attested_in_panel": [ { "sense": "। किंविशिष्टया धृतिगृहीतया धृत्या धैर्येण गृहीतया धृतिगृहीतया धैर्येण युक्तया इत्यर्थः। आत्मसंस्थम् आत्मनि संस्थितम् आत्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "सर्वस्माद् आत्मव्यतिरिक्ताद् उपरम्य आत्मसंस्थं मनः कृत्वा न किञ्चिद्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "सूक्ष्मया सूक्ष्मदर्शिभिः इति पूर्वमभिधाय सूक्ष्मत्वसिद्धये निरोधसमाधेरभिधानात्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "बुद्ध्या" }, { "surface_form": "dhṛti", "lemma": "dhṛti", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "धृति" }, { "surface_form": "gṛhītayā", "lemma": "√grah", "grammar": "instrumental feminine singular participle noun", "senses_attested_in_panel": [ { "sense": "धृतिगृहीतया धैर्येण युक्तया इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "वशीकृतया बुद्ध्यात्मसंस्थमात्मन्येव सम्यक् स्थितं निश्चलं मनः कृत्वोपरमेत्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "गृहीतया" }, { "surface_form": "ātma", "lemma": "ātman", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्म" }, { "surface_form": "saṃstham", "lemma": "saṃstha", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संस्थम्" }, { "surface_form": "manaḥ", "lemma": "manas", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मनः" }, { "surface_form": "kṛtvā", "lemma": "kṛ", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "न किञ्चिदपि चिन्तयेत्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "न किञ्चिद्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "न किंचिदपि चिन्तयेत् इति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कृत्वा" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "kiṃcid", "lemma": "kaścit", "grammar": "accusative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "किंचिद्" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "cintayet", "lemma": "√cintay", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "। एष योगस्य परमो विधिः।।तत्र एवमात्मसंस्थं मनः कर्तुं प्रवृत्तो योगी", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। निश्चले मनसि स्वयमेव प्रकाशमानपरमानन्दस्वरूपो भूत्वात्मध्यानादपि न निवर्तेतेत्यर्थः।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "इति। आत्मनि निरुपाधिके प्रतीचि संस्था समाप्तिर्यस्य तदात्मसंस्थं सर्वप्रकारवृत्तिशून्यं स्वभावसिद्धात्माकारमात्रविशिष्ट", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "चिन्तयेत्" } ], "intertextual_panel": [ { "verse": "6.12", "type": "lemma-family resonance", "score": 0.8969, "feature_breakdown": { "cosine": 0.8469, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.197, "stem_prefix": 5.0 } }, { "verse": "6.21", "type": "near-cluster echo", "score": 0.8931, "feature_breakdown": { "cosine": 0.8431, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.3497, "stem_prefix": 5.0 } }, { "verse": "5.8", "type": "lemma-family resonance", "score": 0.8844, "feature_breakdown": { "cosine": 0.8344, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.833, "stem_prefix": 5.0 } }, { "verse": "4.20", "type": "lemma-family resonance", "score": 0.8806, "feature_breakdown": { "cosine": 0.8306, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.0, "stem_prefix": 5.0 } }, { "verse": "4.41", "type": "thematic-similarity", "score": 0.8757, "feature_breakdown": { "cosine": 0.8457, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 2.18, "stem_prefix": 3.0 } }, { "verse": "3.9", "type": "lemma-family resonance", "score": 0.8749, "feature_breakdown": { "cosine": 0.8249, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.6478, "stem_prefix": 5.0 } }, { "verse": "17.16", "type": "thematic-similarity", "score": 0.8737, "feature_breakdown": { "cosine": 0.8437, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.3729, "stem_prefix": 3.0 } }, { "verse": "6.19", "type": "shared-vocabulary echo", "score": 0.8736, "feature_breakdown": { "cosine": 0.8336, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.1849, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_6.25", "anandgiri_6.25" ], "score": 0.5, "divergence_note": "Sankara treats atmasamstha as jnana-recognition, not devotional rest — the mind dissolves into its own true nature, not into a personal deity.", "english_rendering": "Withdraw gradually — never abruptly — through a buddhi (discernment) fortified by patience (dhrti). Having made the mind fully settled in the Atman — understanding that the Atman alone is all, that nothing whatsoever exists apart from It — think of absolutely nothing else. Sankara calls this the supreme rule (parama vidhi) of yoga: not a technique layered atop other practices, but the final cessation itself, for when the mind is thus established, there is no longer any object left to cognize." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.25", "vedantadeshika_6.25" ], "score": 0.5, "english_rendering": "Desires are of two kinds: those born of contact (touch, cold, heat) and those born of mental construction (sons, fields, wealth). The latter can be relinquished by the mind's own refusal to associate with them; the former require equanimity of response. Having renounced both — withdrawing the entire sense-aggregate (indriya-grama) from all objects — one restrains the mind gradually through a viveka-saturated buddhi, until it rests in the Atman: the individual self as a mode of Bhagavan. Then think of nothing else.", "divergence_note": "Ramanuja's 'Atman' here is the jiva understood as sarira (body) of Isvara — atmasamstha does not mean dissolution into undifferentiated Brahman but the soul resting in its own authentic mode within Bhagavan." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.25", "jayatirtha_6.25" ], "score": 0.5, "divergence_note": "Madhva's commentary here is terse (a single line in the source). Buddhi-primacy for mano-nigraha is affirmed; atma-ramana retains permanent jiva-Brahman distinction — bhashya is sparse but unambiguous on this ontological floor. [NOTE: Madhva bhashya for this verse is highly compressed; inference from his wider siddhanta supplements.]", "english_rendering": "The buddhi is the efficient cause of the mind's restraint and of the mind's rejoicing in the Atman. The Atman to rest in is always the jiva — eternally distinct from Hari — and no practice of gradual restraint can collapse that eternal difference. Restraint of the mind, step by patient step, leads not to absorption in Brahman but to the jiva finding its delight (ramana) within the domain of Hari's will." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.25" ], "score": 0.5, "english_rendering": "This verse completes the description of the yoga worth knowing: the yoga that yields what is desired and removes what is not desired — and this yoga is itself called the 'dissolution of the union with sorrow' (duhkha-samyoga-viyoga). Since this yoga bears such great fruit, it must be practised with resolution (niscayena) and effort (yatna). Gradually, with the buddhi gripping firm, bring the mind to rest in the Self that is Krsna's own svarupa — and then think of nothing else, for Krsna is the only object worth holding.", "divergence_note": "Vallabha's commentary spans verses 6.22-6.25 as a unit; he reads atmasamstha as rest in Krsna-svarupa under the Pustimarga lens of total dependence on grace, not autonomous jnana-effort. [NOTE: Vallabha bhashya covers this verse only in a block with 6.22; rendering supplements from Pustimarga siddhanta.]" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.25" ], "score": 0.5, "divergence_note": "Sridhara alone among the panel explicitly names the fruit within the restraint-process itself — the self-luminous parama-ananda that arises when the mind goes still — giving this verse a positive, not merely privative, telos.", "english_rendering": "If prior-karma impressions (prakta-karma-samskaras) disturb the mind and cause it to waver, then stabilise it through firm holding (dharana). Do this by means of a buddhi made fully gripping and taut by patience. Make the mind utterly still — 'atmasamstha' meaning well-established in the Atman alone, motionless. This must happen gradually, through the sequence of practice (abhyasa-krama), never all at once. The culmination: think of nothing at all. When the mind is truly still, the Atman — whose nature is supreme bliss (parama-ananda) — self-illuminates spontaneously, and one does not then turn away even from Atman-meditation." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.25" ], "score": 0.5, "divergence_note": "Madhusudhana's synthesis is most architecturally elaborate — he reads the verse through the four Katha Sruti stages, making it a map of Advaita levels of dissolution, while retaining the guru-path and patient non-despondency of devotional praxis.", "english_rendering": "Withdraw stage by stage (bhumika-jaya-kramena), gradually. The buddhi that is 'gripped by patience' means the resolute understanding that 'someday this yoga will certainly be accomplished — why then be anxious?' By that unhurried conviction, following the path shown by the guru, restrain the mind step by step. This points to the two qualities previously mentioned: non-despondency and resolve. The process follows the fourfold movement the Katha Sruti maps: restrain speech into mind, mind into knowing-awareness, that awareness into the great self (mahat-tattva), and the great self into the peaceful Atman — and having done so, think of nothing at all." }, "visistadvaita": { "divergence_note": "Ramanuja's 'Atman' here is the jiva understood as sarira (body) of Isvara — atmasamstha does not mean dissolution into undifferentiated Brahman but the soul resting in its own authentic mode within Bhagavan.", "score": 0.5 }, "suddhadvaita": { "divergence_note": "Vallabha's commentary spans verses 6.22-6.25 as a unit; he reads atmasamstha as rest in Krsna-svarupa under the Pustimarga lens of total dependence on grace, not autonomous jnana-effort. [NOTE: Vallabha bhashya covers this verse only in a block with 6.22; rendering supplements from Pustimarga siddhanta.]", "score": 0.5 } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "अपि च", "role": "supporting", "other_verses_in_list": [ "2.8", "2.31", "4.36", "6.9", "9.30", "11.2", "15.18", "17.10", "17.12" ] } ], "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": [ "uparamet: uparam -> upa-√ram", "gṛhītayā: grah -> √grah", "cintayet: cintay -> √cintay" ] } ] }, "so_what_questions": [ "If 'gradually' (sanaih sanaih) is the explicit instruction, what is wrong with forcing stillness quickly — and what does forced stillness actually produce?", "Sankara says atmasamstha means 'the Atman alone is all, nothing else exists' — Ramanuja says it means 'resting in the jiva as mode of Isvara.' Is this a difference in practice or only in metaphysics?", "Sridhara says parama-ananda self-illuminates when the mind goes still — does the practitioner aim at the ananda, or is aiming at it itself the obstacle?", "Madhusudhana cites the Katha Upanisad four-stage ladder inside a yoga verse — what does it mean that Upanisadic jnana-structure and yogic practice instruction are read as identical?", "Madhva gives only a single terse line here. Does doctrinal compression signal that this verse's methodology is subordinate to Hari's grace in his school — or is it simply covered elsewhere?", "Vallabha bundles 6.22-6.25 as a unit about fruit (duhkha-samyoga-viyoga). Does treating the 'how' verses as subordinate to the 'what fruit' framing change the practitioner's relationship to the technique?", "All six schools agree on 'do not think of anything' as the endpoint — yet they disagree on what that empty mind is resting in. Is the disagreement soteriological, phenomenological, or both?" ], "everyday_applications": { "advaita": "When agitation arises during seated practice, do not wrestle with it immediately. Invoke dhrti: the recognition that there is no urgency because the Atman is already whole. Let each return to stillness be a small, complete act — not a struggle toward a goal that is elsewhere.", "visistadvaita": "Distinguish the desires you can release by simply withdrawing mental association (plans, projections, fantasies) from the ones attached to sensory contact (discomfort, pleasure in the body). Work on the mental-construction desires first, with viveka — sort your inner inventory before trying to force equanimity on the body.", "dvaita": "When the mind wanders, the buddhi is the instrument of return — not willpower alone. Strengthen your discernment (buddhi) through scriptural study and satsanga with those who know Hari; a weakened buddhi cannot hold the mind steady regardless of how much effort the will exerts.", "suddhadvaita": "Bring into daily life the resolve (niscaya) that this practice will bear fruit — not as optimism but as surrender to Krsna's own promise. Remove the internal bargaining about whether you are 'making progress.' Take up the practice as if Krsna has already guaranteed the outcome, because in Pustimarga, He has.", "bhakti": "When old habit-patterns (samskaras) pull the mind away from stillness, do not treat this as failure. Sridhara explicitly anticipates this — use dharana (steady mental holding) each time it happens, patiently, through the sequence of practice. The arising of parama-ananda is not caused by your effort; your effort only removes the obstructions.", "advaita-bhakti": "Practise with the guru's specific instruction as your map and Madhusudhana's four-stage sequence as orientation: first bring all scattered speech-activity into the mind; then bring the mind's activity into pure awareness; then release even the personal 'I-sense' into the vast sense of being. Do not rush any stage — the instruction sanaih sanaih (gradually, gradually) is repeated twice for a reason." }, "primary_meaning": "Withdraw the mind step by step, using a patience-steadied discernment, until it rests completely in the self, and then let go of every thought." }