{
  "verse_id": "6.26",
  "mūla": {
    "devanāgarī": "यतो यतो निश्चरति मन चञ्चलम् अस्थिरम् | ततस् ततो नियम्यैतद् आत्मन्य् एव वशं नयेत्",
    "iast": "yato yato niścarati mana cañcalam asthiram | tatas tato niyamyaitad ātmany eva vaśaṃ nayet",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 26",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yatas",
      "lemma": "yatas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यतस्"
    },
    {
      "surface_form": "yatas",
      "lemma": "yatas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यतस्"
    },
    {
      "surface_form": "niścarati",
      "lemma": "ni-√ścar",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "निर्गच्छति स्वभावदोषात् मनः चञ्चलम् अत्यर्थं चलम् अत",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "ततः ततो",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "विक्षिप्तं सद्विषयाभिमुखीं प्रमाणविपर्ययविकल्पस्मृतीनामन्यतमामपि समाधिविरोधिनींवृत्तिमुत्पादयति तथा लयहेतूनां निद्राशेष",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "निश्चरति"
    },
    {
      "surface_form": "cañcalam",
      "lemma": "cañcala",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "अत्यर्थं चलम् अत",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इति स्वभावातिरिक्तहेतुनिवृत्तिपरं वा",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "चञ्चलम्"
    },
    {
      "surface_form": "asthiram",
      "lemma": "asthira",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "ततस्ततः तस्मात्तस्मात् शब्दादेः निमित्तात् नियम्य तत्तन्निमित्तं याथात्म्यनिरूपणेन आभासीकृत्य वैराग्यभावनया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इत्यनयोः पौनरुक्त्यनिरासायोक्तंचलस्वभावतयात्मन्यस्थिरमिति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "अस्थिरम्"
    },
    {
      "surface_form": "tatas",
      "lemma": "tatas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ततस्"
    },
    {
      "surface_form": "tatas",
      "lemma": "tatas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ततस्"
    },
    {
      "surface_form": "niyamya",
      "lemma": "niyam",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "तत्तन्निमित्तं याथात्म्यनिरूपणेन आभासीकृत्य वैराग्यभावनया",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "आत्मनि",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "नियम्य"
    },
    {
      "surface_form": "etat",
      "lemma": "etad",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एतत्"
    },
    {
      "surface_form": "ātmani",
      "lemma": "ātman",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "आत्मनि"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "vaśam",
      "lemma": "vaśa",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "वशम्"
    },
    {
      "surface_form": "nayet",
      "lemma": "√nī",
      "grammar": "present optative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "आत्मवश्यतामापादयेत्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "आत्मविषय",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "प्रत्याहारेण स्थिरं कुर्यादिति निर्बीजत्वमुक्तम्",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "। समप्राप्तं चित्तं कीदृशमुच्यते यदा न लीयते नापि स्तब्धीभवति तामसत्वसाम्येन लयशब्देनैव स्तब्धीभावस्योपलक्षणात्। नच विक्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "नयेत्"
    }
  ],
  "intertextual_panel": [
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      "verse": "2.55",
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      "verse": "6.18",
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    {
      "verse": "3.17",
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    {
      "verse": "6.36",
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    {
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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_6.26",
        "anandgiri_6.26"
      ],
      "score": 0.5,
      "english_rendering": "Wherever the unstable, restless mind wanders outward — drawn by sound or other sense-objects through the defect of its own nature — from each such cause the yogin must restrain it: by disclosing that cause as mere appearance (āvabhāsīkṛtya) through recognition of its true nature and by the cultivation of dispassion (vairāgya-bhāvanā). Having restrained it thus, he brings it under the sway of the Self alone. By the force of yogic practice, the mind of the yogin falls quiet in the Self itself."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.26",
        "vedantadeshika_6.26"
      ],
      "score": 0.5,
      "english_rendering": "The mind, by its very nature prone to movement and therefore unstable in the Self, wanders outward from the Self toward objects — driven by attachment to sense-pleasures (viṣaya-prāvaṇya). The sādhaka must deliberately restrain it from each such direction with effort (yatna), and bring it under control within the Self by vividly contemplating the supremely blissful state (atiśayita-sukha-bhāvanā) available in the Self alone. Devotion supplies both the motive and the savor that makes this inward return sustainable."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.26",
        "jayatirtha_6.26"
      ],
      "score": 0.5,
      "english_rendering": "Wherever the mind runs — just as it is said in Bhāgavata 10.1.42 'yato yato dhāvati' — from each and every such place it must be brought under subjection, directed back to the Self alone (ātmaviṣaya eva vaśīkuryāt). For Madhva, 'Self' here means the jīva attending on Hari: to control the mind in the Self is to anchor it in its proper dependent relationship to the Lord, not in false autonomy."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.26"
      ],
      "score": 0.5,
      "english_rendering": "Through the discipline of withdrawal (pratyāhāra), the mind is to be made stable — 'bring it under the sway of the Self alone' means render it seed-free (nirbīja), empty of the saṃkalpas that pull it outward. For Vallabha, this seedlessness is not cold negation but the clearing of the vessel so that Kṛṣṇa's grace (puṣṭi) can fill it; the stabilized mind becomes capable of receiving the gift of bhakti without distraction."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.26"
      ],
      "score": 0.5,
      "english_rendering": "Even while being held, the mind — *svabhávataś cañcalam* (restless by nature), *asthiram* (unsteady) — if, under the power of *rajo-guṇa* (*rajogurṇavaśād*), it *pracalet* (breaks loose), then again by *pratyāhāra* (withdrawal, *pratyāhāreṇa vaśīkuryāt*) one must bring it under control. *Yaṃ yaṃ viṣayaṃ prati nirgacchati* — toward whatever object it moves outward — *tatas tataḥ pratyāhṛtya ātmany eva sthiraṃ kuryāt*: from there, withdrawing it, one makes it steady in the Self alone. The going-out is *svabhāva*, not fault; the practice is the patient, repeated return."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.26"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana distinguishes two enemies of samādhi: vikṣepa (distraction toward objects via desire and cognition) and laya (dissolution into sleep or torpor). Wherever the mind wanders outward into distraction or sinks inward into dissolution, the yogin restrains it and brings it into the Self — self-luminous, dense with supreme bliss (svaprakāśa-paramānanda-ghana) — taking care neither to let it be distracted nor to let it sink. Following Gauḍapāda's five verses, even the pleasure of samādhi itself must not be savored as a separate experience, lest attachment re-form."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "चञ्चल",
      "role": "supporting",
      "other_verses_in_list": [
        "6.33",
        "6.34"
      ]
    },
    {
      "list": "नियम्य",
      "role": "supporting",
      "other_verses_in_list": [
        "3.7",
        "3.41",
        "6.24",
        "12.4",
        "18.51"
      ]
    }
  ],
  "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": [
          "niścarati: niścar -> ni-√ścar",
          "nayet: nī -> √nī"
        ]
      }
    ]
  },
  "so_what_questions": [
    "Śaṅkara says we must expose each sense-distraction as mere appearance (āvabhāsa) to cultivate dispassion — but does constant de-realization of the world risk paralysis in daily life, or is that only a stage?",
    "Rāmānuja prescribes 'supreme bliss contemplation' (atiśayita-sukha-bhāvanā) as the lever for pulling the mind back — is the strategy to out-compete sensory pleasure with a subtler pleasure, making bhakti motivationally superior rather than merely obligatory?",
    "Madhva anchors 'Self' as jīva-in-relation-to-Hari: does this mean that a mind controlled merely for the jīva's own peace is still not fully 'under the sway of the Self' in his framework?",
    "Madhusūdana's two-enemy model (vikṣepa vs. laya) suggests that effort and relaxation are both failure modes when taken to excess — what is the positive middle state, and how does a practitioner recognize it?",
    "All six schools agree on the iterative 'yataḥ yataḥ… tataḥ tataḥ' rhythm (from wherever… back from there): does the repetition itself build a meta-skill — the reflex of return — that eventually becomes effortless?",
    "Vallabha's nirbīja framing suggests that the goal is not suppression of mind but elimination of the seed-desire that generates movement — how does this differ in practice from Śaṅkara's āvabhāsa method?",
    "Śrīdhara's compassionate framing — that mind-wandering under rajas is natural, not a moral failure — raises the question: at what point does patient return become enabling of habitual distraction?"
  ],
  "everyday_applications": {
    "advaita": "When attention wanders to a worry or craving, pause and ask: 'What is the actual trigger (śabda, rūpa, etc.) — and is it real or am I constructing its pull?' Naming the mechanism dissolves its grip faster than willpower alone. This is vairāgya-bhāvanā as a micro-practice: brief reality-testing before returning focus, repeated dozens of times daily.",
    "viśiṣṭādvaita": "Make the return pleasant rather than punitive. Each time attention wanders from prayer, work, or study, recall a specific moment of genuine joy in the practice itself (the atiśayita-sukha). Rāmānuja's insight is motivational design: you are not dragging the mind home by force but showing it a more satisfying destination.",
    "dvaita": "Treat distraction as a reminder of misalignment rather than failure. In Madhva's frame, the mind running after objects is the jīva asserting false independence from Hari. Redirect not just to 'the Self' in the abstract but to a concrete act of surrender — a short mantra, a bow — that re-establishes the jīva's dependent orientation.",
    "śuddhādvaita": "At the start of any focused work, spend two minutes deliberately releasing the saṃkalpas (mental plans and wishes) that will compete for attention — not by suppressing them but by offering them to Kṛṣṇa. Vallabha's nirbīja practice is front-loaded: clear the seeds before the session begins rather than fighting them mid-stream.",
    "bhakti": "Keep a simple count: how many times today did attention wander, and how many times did you actually return? Śrīdhara's emphasis on pratyāhāra as a normalizable skill means the metric is not 'zero wandering' but 'recovery rate.' Lowering the latency of return from minutes to seconds is months of progress.",
    "advaita-bhakti": "Watch for both failure modes during meditation or deep work: restlessness (checking phone, generating plans) and dullness (half-sleep, vague contentment that lacks clarity). Madhusūdana's Gauḍapāda citation prescribes: for dullness, alert the mind; for distraction, calm it; when it arrives at equanimity, do not touch it — do not congratulate yourself or analyze the state, as that itself breaks it."
  },
  "primary_meaning": "Wherever the restless, unsteady mind wanders, bring it back under the Self's control, again and again."
}