{ "verse_id": "6.33", "mūla": { "devanāgarī": "यो ऽयं योगस् त्वया प्रोक्तः साम्येन मधुसूदन | एतस्याहं न पश्यामि चञ्चलत्वात् स्थितिं स्थिराम्", "iast": "yo 'yaṃ yogas tvayā proktaḥ sāmyena madhusūdana | etasyāhaṃ na paśyāmi cañcalatvāt sthitiṃ sthirām", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 33", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "yaḥ", "lemma": "yad", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यः" }, { "surface_form": "ayam", "lemma": "idam", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अयम्" }, { "surface_form": "yogaḥ", "lemma": "yoga", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योगः" }, { "surface_form": "tvayā", "lemma": "tvad", "grammar": "instrumental singular noun", "senses_attested_in_panel": [ { "sense": "प्रोक्तः साम्येन समत्वेन", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "उक्तः एतस्य योगस्य स्थिरां स्थितिं न पश्यामि मनसः चञ्चलत्वात्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "सर्वज्ञेनेश्वरेणोक्तः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "त्वया" }, { "surface_form": "proktaḥ", "lemma": "pra-√vac", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "साम्येन समत्वेन", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "स्वतः सर्वज्ञेन त्वयैव ह्येतदनुसन्धातुं प्रवक्तुं", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "प्रोक्तः" }, { "surface_form": "sāmyena", "lemma": "sāmya", "grammar": "instrumental neuter singular noun", "senses_attested_in_panel": [ { "sense": "समत्वेन", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "सर्वत्र समदर्शनरूपो योगः त्वया उक्तः एतस्य योगस्य स्थिरां स्थितिं न पश्यामि मनसः चञ्चलत्वात्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "मनसो लयविक्षेपशून्यतया केवलात्माकारावस्थानेन योऽयं योगस्त्वया प्रोक्त एतस्य योगस्य स्थिरां दीर्घकालं स्थितिं न पश्यामि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "समत्वेन चित्तगतानां रागद्वेषादीनां विषमदृष्टिहेतूनां निराकरणेन त्वया सर्वज्ञेनेश्वरेणोक्तः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "साम्येन" }, { "surface_form": "madhusūdana", "lemma": "madhusūdana", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "एतस्य योगस्य अहं न पश्यामि नोपलभे चञ्चलत्वात् मनसः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "रजस्तमोमयप्रबलविरोधिनिरसनशीलस्त्वमेव मनोनिग्रहोपायमुपदिशेति भावः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "मधुसूदन" }, { "surface_form": "etasya", "lemma": "etad", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [ { "sense": "योगस्य अहं न पश्यामि नोपलभे चञ्चलत्वात् मनसः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "योगस्य स्थिरां स्थितिं न पश्यामि मनसः चञ्चलत्वात्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "योगस्य स्थिरां स्थितिं न पश्यामि मनसश्चञ्चलत्वात्", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva" ] }, { "sense": "योगस्य स्थिरां दीर्घकालं स्थितिं न पश्यामि", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "त्वदुक्तस्य सर्वमनोवृत्तिनिरोधलक्षणस्य योगस्य स्थितिं विद्यमानतां स्थिरां दीर्घकालानुवर्तिनीं न पश्यामि न संभावयामि अहम", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "एतस्य" }, { "surface_form": "aham", "lemma": "mad", "grammar": "nominative singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अहम्" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "paśyāmi", "lemma": "√dṛś", "grammar": "present indicative 1st person singular verb", "senses_attested_in_panel": [ { "sense": "नोपलभे चञ्चलत्वात् मनसः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "मनसः चञ्चलत्वात्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "मनसश्चञ्चलत्वात्", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva" ] }, { "sense": "। मनसश्चञ्चलत्वात्।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "न संभावयामि अहमस्मद्विधोऽन्यो वा योगाभ्यासनिपुणः", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "पश्यामि" }, { "surface_form": "cañcala", "lemma": "cañcala", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चञ्चल" }, { "surface_form": "tvāt", "lemma": "tva", "grammar": "ablative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्वात्" }, { "surface_form": "sthitim", "lemma": "sthiti", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्थितिम्" }, { "surface_form": "sthirām", "lemma": "sthira", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [ { "sense": "अचलां स्थितिम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "स्थिराम्" } ], 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0.5, "english_rendering": "O Madhusūdana, the yoga you have taught is characterized by sameness (sāmya — equanimity toward all phenomena). Yet I cannot perceive a stable, unmoving foothold in it, because the mind is inherently restless (cañcalatva — the quality of being unsteady). Śaṅkara notes this objection as self-evident and well-known (prasiddham etat), confirming the difficulty is not Arjuna's weakness alone but the acknowledged predicament of any aspirant seeking the still ground of pure awareness." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.33", "vedantadeshika_6.33" ], "score": 0.5, "english_rendering": "Arjuna observes that the yoga Kṛṣṇa described is sameness of vision across all jīvas — beings as apparently differentiated as gods and humans — held together under the single luminous form of Īśvara-sāmya (equality with the Lord). This sameness is not mere mental calm but a cognition that all selves share one mode of awareness (jñāna-ekākāratā — the condition of being solely of the form of knowledge). Because the mind flickers, Arjuna cannot see how such sustained equal-vision could be maintained — the difficulty is real, not rhetorical, for it concerns the precondition of bhakti-yoga itself." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.33", "jayatirtha_6.33" ], "score": 0.5, "english_rendering": "Madhva's commentary is terse by design: the only doctrinal point extracted is that Arjuna cannot see a firm, stable establishment (sthirā sthiti) in this yoga, the obstacle being the mind's cañcalatva. In Dvaita terms, the jīva's dependence on Hari is so complete that even the capacity to sustain yoga is a gift; Arjuna's admission of inability is thus already an act of appropriate humility before the Lord. [NOTE: Madhva bhāṣya supplied is minimal — one sentence — no further elaboration available in the panel payload.]" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.33" ], "score": 0.5, "english_rendering": "Vallabha reads 6.33–6.34 together: Arjuna believes the yoga just described to be impossible (asambhava), and his ground is the demonstrated difficulty of nirodha (restraint of the citta — mind-stuff). Vallabha cites the famous cases of Āgnīdhra and Saubhari — sages whose citta broke free despite long practice — as instances where that impossibility was historically visible. The comparison of restraining the wind in the sky (ākāśe dhodhūyamānasya vāyoḥ nirodha — the restraint of wind churned in open sky) captures Puṣṭi-mārga's conviction: unaided self-effort cannot bind the mind; only Kṛṣṇa's grace-prasāda can." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.33" ], "score": 0.5, "english_rendering": "Śrīdhara glosses sāmya as the condition in which the mind rests in the form of the Self alone, free of both dissolution (laya) and distraction (vikṣepa) — the twin enemies of sustained practice. The yoga Arjuna questions is thus not mere calmness but the sustained single-pointed awareness of ātman (ātmākāra-avasthāna — abiding as the form of the Self). Arjuna's objection is that he cannot see how this stable, long-term state (dīrghakālaṃ sthiti) could be maintained given the mind's natural restlessness — a fair and honest assessment, not a failure of faith." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.33" ], "score": 0.5, "english_rendering": "Madhusūdana frames Arjuna's speech as a formal objection (ākṣepa) to the position just established. The yoga is the highest, marked by equal vision everywhere (sarvatra sama-dṛṣṭi), achieved through the elimination of rāga-dveṣa and all the other asymmetric distortions of perception (viṣama-dṛṣṭi-hetavaḥ — the causes of unequal seeing). The address 'Madhusūdana — slayer of Madhu, originator of all Vedic traditions' is not ornamental: Arjuna is acknowledging that even the founder of the entire sampradāya-lineage cannot, from Arjuna's vantage, make this yoga look achievable for a practitioner such as himself." } }, "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": "चञ्चल", "role": "supporting", "other_verses_in_list": [ "6.26", "6.34" ] }, { "list": "मधुसूदन", "role": "supporting", "other_verses_in_list": [ "1.35", "2.1", "2.4", "8.2" ] } ], "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": [ "proktaḥ: pravac -> pra-√vac", "paśyāmi: dṛś -> √dṛś" ] } ] }, "so_what_questions": [ "Arjuna's objection is explicitly about structural impossibility, not motivational failure — what does that distinction between 'I won't' and 'I can't see how' open up doctrinally?", "Vallabha cites historical counter-examples (Āgnīdhra, Saubhari) of practitioners who failed despite effort — does this move the burden of proof from practice technique to grace-theology?", "Rāmānuja's reading requires equality of vision across ontologically distinct jīvas under a single Īśvara-form — how does that differ structurally from Śaṅkara's sameness, which collapses all distinctions entirely?", "Śrīdhara's laya-vikṣepa pair identifies two failure modes of the mind in meditation — does any bhāṣya here suggest that cañcalatva (restlessness) is closer to vikṣepa, laya, or a third category?", "Madhusūdana reads the verse as a formal ākṣepa (philosophical objection) — what rhetorical weight does that carry, compared to reading it as a personal confession of inability?", "Madhva's one-sentence bhāṣya is strikingly sparse for a verse this pivotal — does the brevity signal that the Dvaita tradition locates the real theological content in Kṛṣṇa's reply (6.35) rather than the question?", "All six schools take cañcalatva as the premise for the problem — yet they differ on the solution; is there a school that denies the premise itself, i.e., that claims the mind is not intrinsically restless?" ], "everyday_applications": { "advaita": "When attempting sustained attention in any practice — meditation, deep reading, a difficult conversation — and finding the mind unavoidably pulled away, Śaṅkara's frame says: naming this difficulty is not weakness; it is the correctly recognized obstacle whose acknowledgment is itself the start of the jñāna-path. The practitioner's task is not to muscle through but to keep returning attention to the witness that notices the distraction, not the distraction itself.", "viśiṣṭādvaita": "In sustained seva (service) — whether in a professional role, a caregiving relationship, or community work — Rāmānuja's sāmya asks that you hold each person as equally an expression of the one Īśvara-form. The everyday difficulty Arjuna names is real here: favoritism, fatigue, and emotional charge all break that equanimity. The Rāmānuja practitioner recognizes the break, names it honestly as jīva-difference reasserting itself, and re-orients toward Bhagavān as the unifying ground.", "dvaita": "Madhva's terse reading supports an everyday practice of honest incapacity acknowledgment before the Lord. When a task — maintaining composure, sustaining a vow, keeping focus — proves beyond your unaided ability, the Dvaita move is not self-blame but explicit surrender: 'I cannot do this; Hari must act through me.' This is not passivity but a precise theological reframing of agency.", "śuddhādvaita": "Vallabha's ākāśa-vāyu (sky-wind) image applies directly to attempts to stop habitual thinking through willpower alone — trying to cage wind in open sky. The Puṣṭi-mārga practitioner stops trying to restrain the citta through technique and instead turns entirely toward Kṛṣṇa's nāma (name) or rūpa (form), allowing devotional absorption to do what restraint cannot. The failure of effortful control is the signal to shift from abhyāsa (practice) to prasāda (reception of grace).", "bhakti": "Śrīdhara's laya-vikṣepa framework gives a practitioner two distinct diagnostics for a sitting that went wrong: if the mind went dull or sleepy, that is laya; if it ran toward plans, memories, or sensory pulls, that is vikṣepa. Naming which failure occurred is not self-indulgence — it directs the next corrective. Ātmākāra-avasthāna (resting as the form of the Self) is the target; knowing which obstacle arose makes the next session intelligible rather than discouraging.", "advaita-bhakti": "Madhusūdana's framing — rāga-dveṣa as the viṣama-dṛṣṭi-hetavaḥ, the causes of unequal seeing — gives an everyday practice: before any interaction, briefly scan for active attachment (rāga) or aversion (dveṣa) toward the person or task. That scan is the minimal prerequisite for the equal vision Kṛṣṇa describes. Arjuna's difficulty is that he cannot yet see how to sustain that scan under pressure; Madhusūdana's answer (which arrives in 6.35) is that incremental abhyāsa (practice) and vairāgya (detachment) together build the capacity that no single effort can produce." }, "primary_meaning": "Arjuna says: This yoga of equal-seeing you've described, Madhusūdana, I cannot see how it could hold steady, given the mind's restlessness." }