{
  "verse_id": "6.27",
  "mūla": {
    "devanāgarī": "प्रशान्त-मनसं ह्य् एनं योगिनं सुखम् उत्तमम् | उपैति शान्त-रजसं ब्रह्म-भूतम् अकल्मषम्",
    "iast": "praśānta-manasaṃ hy enaṃ yoginaṃ sukham uttamam | upaiti śānta-rajasaṃ brahma-bhūtam akalmaṣam",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 27",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "praśānta",
      "lemma": "pra-√śam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "प्रशान्त"
    },
    {
      "surface_form": "manasam",
      "lemma": "manas",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मनसम्"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "enam",
      "lemma": "enad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एनम्"
    },
    {
      "surface_form": "yoginam",
      "lemma": "yogin",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "योगिनम्"
    },
    {
      "surface_form": "sukham",
      "lemma": "sukha",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "उत्तमं निरतिशयम् उपैति उपगच्छति शान्तरजसं प्रक्षीणमोहादिक्लेशरजसमित्यर्थः ब्रह्मभूतं जीवन्मुक्तम् ब्रह्मैव सर्वम् इत्ये",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "उपैति हि इति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "सुखम्"
    },
    {
      "surface_form": "uttamam",
      "lemma": "uttama",
      "grammar": "nominative neuter singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "उत्तमम्"
    },
    {
      "surface_form": "upaiti",
      "lemma": "√upe",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "उपगच्छति शान्तरजसं प्रक्षीणमोहादिक्लेशरजसमित्यर्थः ब्रह्मभूतं जीवन्मुक्तम् ब्रह्मैव सर्वम् इत्येवं निश्चयवन्तं ब्रह्मभू",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "हि इति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "उपैति"
    },
    {
      "surface_form": "śānta",
      "lemma": "√śam",
      "grammar": "compound participle (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "शान्त"
    },
    {
      "surface_form": "rajasam",
      "lemma": "rajas",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "रजसम्"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "bhūtam",
      "lemma": "√bhū",
      "grammar": "accusative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भूतम्"
    },
    {
      "surface_form": "akalmaṣam",
      "lemma": "akalmaṣa",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अकल्मषम्"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "5.21",
      "type": "cross-chapter thematic parallel",
      "score": 0.9293,
      "feature_breakdown": {
        "cosine": 0.8793,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 8.8684,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "6.7",
      "type": "cross-chapter thematic parallel",
      "score": 0.9248,
      "feature_breakdown": {
        "cosine": 0.8712,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0683,
        "lemma_overlap": 8.0494,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "14.27",
      "type": "long-distance thematic echo",
      "score": 0.9214,
      "feature_breakdown": {
        "cosine": 0.8614,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 7.4112,
        "stem_prefix": 5.0
      }
    },
    {
      "verse": "6.28",
      "type": "next-verse continuation",
      "score": 0.919,
      "feature_breakdown": {
        "cosine": 0.869,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 11.3533,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "18.53",
      "type": "long-distance thematic echo",
      "score": 0.9101,
      "feature_breakdown": {
        "cosine": 0.8701,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 4.4313,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "9.2",
      "type": "cross-chapter thematic parallel",
      "score": 0.9078,
      "feature_breakdown": {
        "cosine": 0.8578,
        "theme_graph": 2.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 4.8367,
        "stem_prefix": 3.0
      }
    },
    {
      "verse": "17.16",
      "type": "semantic neighbor",
      "score": 0.9071,
      "feature_breakdown": {
        "cosine": 0.8671,
        "theme_graph": 0.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 4.5873,
        "stem_prefix": 4.0
      }
    },
    {
      "verse": "18.54",
      "type": "long-distance thematic echo",
      "score": 0.9052,
      "feature_breakdown": {
        "cosine": 0.8652,
        "theme_graph": 1.0,
        "vocative": 0.0,
        "substring": 0.0,
        "lemma_overlap": 1.6224,
        "stem_prefix": 3.0
      }
    }
  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_6.27",
        "anandgiri_6.27"
      ],
      "score": 0.5,
      "english_rendering": "Supreme happiness (sukham uttamam) arrives on its own — it is not seized — when the mind is fully pacified (praśānta-manas) and rajas (the agitating quality) is extinguished. The yogin becomes brahma-bhūta (established as Brahman), meaning he holds the firm conviction 'all this is Brahman alone,' and is thereby free of dharma, adharma, and every stain (akalmaṣa). Śaṅkara reads brahma-bhūtam as jīvan-mukti: not liberation after death but freedom already present once superimposition is dissolved.",
      "divergence_note": "Śaṅkara glosses brahma-bhūtam directly as jīvan-muktam — the one liberated while still living — and akalmaṣam as dharma-adharma-ādi-varjitam (free of both merit and sin), not merely 'pure.' Praśānta-rjasam is prākṣīṇa-moha-ādi-kleśa-rajasam: the dust of delusion-class afflictions ground to nothing."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.27",
        "vedantadeshika_6.27"
      ],
      "score": 0.5,
      "english_rendering": "The yogin whose mind is fixed motionlessly on the ātman (ātmani niścala-manas) — and for that very reason has burned off every stain, subdued rajas, and come to rest in his own true nature (sva-svarūpeṇāvasthitam) — is approached by supreme happiness (uttama-sukha) which is itself of the form of ātman-experience (ātmānubhava-rūpam). Rāmānuja's brahma-bhūtam is not dissolution into an undifferentiated absolute but the jīva abiding in its own authentic form — distinct, luminous, unsullied.",
      "divergence_note": "Rāmānuja explicitly glosses brahma-bhūtam as sva-svarūpeṇāvasthitam — 'abiding in its own nature' — not as identity with nirguṇa Brahman. The causal chain is internal: motionless mind → stain-burning → rajas-subduing → self-abiding → bliss arises. The particle hi is read as causal: bliss comes because the yogin has achieved just this."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.27",
        "jayatirtha_6.27"
      ],
      "score": 0.5,
      "english_rendering": "*Sukham uttamam* (supreme happiness) comes to this *yogin* — *praśānta-manasaṃ* (of wholly stilled mind), *śānta-rajasaṃ* (with passion quieted), *brahma-bhūtam* (Brahman-become), *akalmaṣam* (stainless). In the Dvaita reading, *brahma-bhūtam* cannot mean identity with Brahman: the *jīva* remains *paratantra* (eternally dependent), ontologically subordinate to *svatantra* Hari across all states. 'Brahman-become' names the *jīva*'s fullest realization of its own Brahman-reflective nature — luminous, purified, *akalmaṣa* — not a dissolution of *bheda* (real distinction) but its consummation. The *sukham uttamam* is the bliss of Hari-proximity, a beatitude received from Hari's grace, never self-generated. *Śānta-rajas* marks the erasure of the *rajas*-driven impulse that sustains *saṃsāra*; once *rajas* is stilled and the mind *praśānta*, the *jīva* is fit vessel for that supreme happiness to arrive — *upaiti*, it comes to him. The movement is receptive, not self-sufficient: happiness approaches the purified *paratantra* *jīva* because Hari, the *svatantra* ground of all *sukha*, grants it.",
      "divergence_note": "No bhāṣya by Madhva or Jayatīrtha on BG 6.27. Reading drawn from Dvaita *siddhānta*: *pañca-bheda*, *taratamya*, and the doctrine that *brahma-bhūtam* names Brahman-reflection in the *jīva*, not *tādātmya* (identity). The receptive grammar of *upaiti* — happiness arrives — aligns with the *paratantra* character of the *jīva*.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.27"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha frames the verse as yoga-sukha-āpti — the obtaining of the bliss intrinsic to yoga — and his pivot word is 'tataśca' (and therefore): the quieted mind (praśānta-manas), the stilled perturbation of rajas, and the brahma-bhāvāpanna (one who has attained the state of Brahman) are not three achievements but one. The supreme happiness (uttama-sukha) that arrives is not earned by the yogin — it comes (upaiiti, third-person active) as prasāda, Kṛṣṇa's gift descending into the vessel the yogin has emptied.",
      "divergence_note": "Vallabha uses brahma-bhāvāpannam (attained to the bhāva of Brahman) rather than brahma-bhūtam, signaling that in Puṣṭi-mārga idiom the movement is toward Kṛṣṇa's own nature, not an impersonal absolute. His sutra is: 'yoginam uttamam sukham brahma-bhūtam upaiti prāpnoti' — the happiness is itself brahma-bhūta (saturated with Brahman-quality) when it arrives."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.27"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara situates the verse within the cumulative logic of pratyāhāra and related practices (pratyāhārādibhiḥ punaḥ punar mano vaśī-kurvan — repeatedly bringing the mind under control): when rajas dissolves (rajo-guṇa-kṣaye sati), yoga-bliss arrives naturally. Śrīdhara specifies the bliss as samādhi-sukha — the happiness of deep absorption — and says it comes of its own accord (svayam eva upaiti). The yogin does not grasp; the happiness meets him.",
      "divergence_note": "Śrīdhara's key gloss is samādhi-sukham svayam eva upaiti: 'the happiness of samādhi comes to him spontaneously.' He links rajo-kṣaya causally to both the quieted mind and the stainless Brahman-state, treating them as sequential unfoldings of one rajas-dissolution rather than independent qualities."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.27"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana unpacks the verse's three qualifiers with surgical precision: praśānta-manas means the mind has become niṣkriya (trace-impression-only, vṛtti-śūnya — empty of modifications); śānta-rajasam means free of vikṣepa (distraction-force), which is rajas's specific function; akalmaṣam means free of laya-hetu (the cause of dissolution into inertia), which is tamas's function — so akalmaṣa covertly marks tamas-absence, not just ethical purity. Brahma-bhūtam is the jīvan-mukta who has reached brahma-prāpti with the steady conviction 'all is equally Brahman.' Supreme happiness arrives because — as Madhusūdana notes via the particle hi and appeal to BG 6.21 — the self's own bliss becomes self-luminous when subject-object duality collapses in dreamless-sleep-like clarity.",
      "divergence_note": "Madhusūdana's signature contribution here is identifying akalmaṣa as pointing to tamas (laya-hetu) rather than to ethical sin, making the three qualifiers a precise map of the tri-guṇa dissolution: rajas quieted, tamas dissolved, only pure sattva remaining as the threshold of brahma-bhūti. He cites Śrīdhara's 'evam ukrtena prakāreṇa' and extends it."
    }
  },
  "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": "उत्तम",
      "role": "supporting",
      "other_verses_in_list": [
        "1.6",
        "4.3",
        "9.2",
        "11.27",
        "14.1",
        "15.17"
      ]
    },
    {
      "list": "उत्तमम्",
      "role": "supporting",
      "other_verses_in_list": [
        "4.3",
        "9.2",
        "14.1"
      ]
    },
    {
      "list": "प्रशान्त",
      "role": "supporting",
      "other_verses_in_list": [
        "6.7",
        "6.14"
      ]
    },
    {
      "list": "ब्रह्म",
      "role": "supporting",
      "other_verses_in_list": [
        "1.1",
        "2.72",
        "3.14",
        "3.15",
        "4.21",
        "4.24",
        "4.25",
        "4.31",
        "4.32",
        "5.6",
        "5.10",
        "5.19",
        "5.20",
        "5.21",
        "5.24",
        "5.25",
        "5.26",
        "6.14",
        "6.28",
        "6.38",
        "6.44",
        "7.29",
        "8.1",
        "8.3",
        "8.11",
        "8.13",
        "8.16",
        "8.17",
        "8.24",
        "10.12",
        "11.15",
        "11.37",
        "13.4",
        "13.12",
        "13.30",
        "14.3",
        "14.4",
        "14.26",
        "14.27",
        "17.14",
        "17.23",
        "17.24",
        "18.42",
        "18.50",
        "18.53",
        "18.54"
      ]
    }
  ],
  "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": [
          "praśānta: praśam -> pra-√śam",
          "upaiti: upe -> √upe",
          "śānta: śam -> √śam",
          "bhūtam: bhū -> √bhū"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If supreme happiness (sukham uttamam) 'arrives' rather than being achieved — what does this imply about the relationship between effort and grace in spiritual practice? Does the verse resolve that tension or deepen it?",
    "Brahma-bhūtam is read as jīvan-mukti by Śaṅkara and as sva-svarūpāvasthāna by Rāmānuja — two incompatible claims about what liberation is. Which reading is the verse's grammar actually defending, and what turns on that answer?",
    "Śānta-rajasam (stilled rajas) is the verse's causal hinge. Since rajas is the quality of activity and ambition, does this verse imply that ambition must be wholly destroyed for bliss — or only redirected? What are the practical stakes of that distinction?",
    "Madhusūdana identifies akalmaṣa as masking tamas-dissolution, not just ethical purity. If he is right, the verse's three adjectives map the entire tri-guṇa dissolution. Does that reading make the verse a complete yogic prescription, or does it import more than the grammar can bear?",
    "Śrīdhara specifies the happiness as samādhi-sukha — the bliss of absorption — rather than ordinary wellbeing. What is the practitioner supposed to do with that distinction between absorption-joy and everyday happiness? Are they continuous or categorically different?",
    "Madhva's commentary is absent from the corpus. What would a strict Dvaita reading need to say about brahma-bhūtam that is categorically different from Advaita, and why would that difference matter for how a Vaiṣṇava disciple of Madhva's lineage approaches meditation?",
    "The verse says happiness 'approaches' (upaiti) the yogin — not that he approaches it. Why does the grammar of approach matter theologically, and which schools exploit that asymmetry in their commentaries?"
  ],
  "everyday_applications": {
    "advaita": "Before beginning any high-stakes task, spend three minutes in deliberate non-doing: observe the mind's agitation (rajas) without feeding it. Śaṅkara's insight is that stainless clarity (akalmaṣa) is not built by adding virtues but by removing the kleSa-dust. The practice is subtraction: notice what you are carrying into the task and set it down before you begin.",
    "viśiṣṭādvaita": "When you feel scattered or under-resourced, Rāmānuja's reading prescribes anchoring in sva-svarūpa — your authentic nature as distinct, whole, already constituted. This is not affirmation but re-inhabitation: return to your actual form rather than the role being demanded. The stillness that follows is not withdrawal; it is the ground from which genuine service to others (kainkarya) becomes possible rather than depleting.",
    "dvaita": "In relationships and work, practice radical acknowledgment of dependence — on colleagues, on conditions, on something larger — without collapsing the boundaries of your own distinct contribution. The Dvaita principle of nitya-bheda (eternal distinctness) applied practically: you can be fully present and fully yourself simultaneously; obliterating one for the other is not purity but confusion.",
    "śuddhādvaita": "Vallabha's frame inverts the usual productivity logic: instead of optimizing for outputs, optimize for emptying — release attachment to results until the vessel is clear. The experience this opens is not blankness but prasāda, a quality of joy that feels received rather than manufactured. Practically: end each day by explicitly releasing the outcomes you were gripping, and notice what quality of awareness remains.",
    "bhakti": "Śrīdhara's emphasis on repetition (punaḥ punar — again and again) and samādhi-sukha reframes what meditation is for. The goal is not a single breakthrough but cumulative rajas-reduction through consistent return to the breath or mantra whenever the mind wanders. Each return is not failure-recovery; it is the practice itself. The happiness that eventually arrives spontaneously (svayam eva) is the compound interest of those returns.",
    "advaita-bhakti": "Madhusūdana's tri-guṇa map gives a diagnostic: when you feel distracted and hyperactive, rajas is dominant; when you feel dull, heavy, and avoidant, tamas is dominant. The practice is to name which one is operating — precisely, without moral judgment — and apply the right counter. Rajas calls for slowing and grounding; tamas calls for light, movement, and inquiry. The verse's promise (supreme happiness) becomes accessible only when both are addressed, not just the one you notice first."
  },
  "primary_meaning": "Supreme happiness comes on its own to the yogin whose mind is stilled, whose restlessness has quieted, who stands free of stain, established in Brahman."
}