{ "verse_id": "6.7", "mūla": { "devanāgarī": "जितात्मनः प्रशान्तस्य परमात्मा समाहितः | शीतोष्ण-सुख-दुःखेषु तथा मानापमानयोः", "iast": "jitātmanaḥ praśāntasya paramātmā samāhitaḥ | śītoṣṇa-sukha-duḥkheṣu tathā mānāpamānayoḥ", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 7", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "jita", "lemma": "√ji", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "जित" }, { "surface_form": "ātmanaḥ", "lemma": "ātman", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मनः" }, { "surface_form": "praśāntasya", "lemma": "pra-√śam", "grammar": "genitive masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "प्रसन्नान्तःकरणस्य सतः संन्यासिनः परमात्मा समाहितः साक्षादात्मभावेन वर्तते इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "मनसि परमात्मा समाहितः सम्यगाहितः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "विशेषः इत्यतः सम्यक्पदसूचितार्थं विवृणोति अपरोक्षे ति", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "रागादिरहितस्यैव परं केवलमात्मा शीतोष्णादिषु सत्स्वपि समाहितः स्वात्मनिष्ठो भवति नान्यस्य", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "सर्वत्र समबुद्ध्या रागद्वेषशून्यस्य परमात्मा स्वप्रकाशज्ञानस्वभाव आत्मा समाहितः समाधिविषयो योगारूढो भवति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रशान्तस्य" }, { "surface_form": "paramātmā", "lemma": "paramātman", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "समाहितः साक्षादात्मभावेन वर्तते इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "समाहितः सम्यगाहितः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "सम्यगाहितः हृदि सन्निहितो भवति अपरोक्षज्ञानी भवतीत्यर्थः", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva", "jayatirtha" ] }, { "sense": "समाहितः स्थितो भवति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "स्वप्रकाशज्ञानस्वभाव आत्मा समाहितः समाधिविषयो योगारूढो भवति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "परमात्मा" }, { "surface_form": "samāhitaḥ", "lemma": "sam-√ādhā", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [ { "sense": "साक्षादात्मभावेन वर्तते इत्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "सम्यगाहितः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "इति सम्प्रदायागतं पाठं विसृज्यपरात्मसु समा मतिः इति पाठान्तरं प्रकल्प्यसमा मतिः इति तु आवर्त्य सप्तम्या अन्वयमुक्त्वा प", "school": "dvaita", "weight": 0.8, "witnesses": [ "jayatirtha" ] }, { "sense": "स्वात्मनिष्ठो भवति नान्यस्य", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "समाधिविषयो योगारूढो भवति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "समाहितः" }, { "surface_form": "śīta", "lemma": "śīta", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शीत" }, { "surface_form": "uṣṇa", "lemma": "uṣṇa", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उष्ण" }, { "surface_form": "sukha", "lemma": "sukha", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सुख" }, { "surface_form": "duḥkheṣu", "lemma": "duḥkha", "grammar": "locative neuter plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "दुःखेषु" }, { "surface_form": "tathā", "lemma": "tathā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तथा" }, { "surface_form": "māna", "lemma": "māna", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मान" }, { "surface_form": "apamānayoḥ", "lemma": "apamāna", "grammar": "locative masculine dual noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपमानयोः" } ], "intertextual_panel": [ { "verse": "12.18", "type": "long-distance thematic echo", "score": 0.9766, "feature_breakdown": { "cosine": 0.8666, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 27.6404, "stem_prefix": 8.0 } }, { "verse": "15.5", "type": "long-distance thematic echo", "score": 0.9274, "feature_breakdown": { "cosine": 0.8674, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.5954, "stem_prefix": 5.0 } }, { "verse": "6.32", "type": "lemma-family resonance", "score": 0.9204, "feature_breakdown": { "cosine": 0.8604, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.4167, "stem_prefix": 6.0 } }, { "verse": "14.24", "type": "lemma-family resonance", "score": 0.9189, "feature_breakdown": { "cosine": 0.8689, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.6853, "stem_prefix": 5.0 } }, { "verse": "2.14", "type": "cross-chapter thematic parallel", "score": 0.9157, "feature_breakdown": { "cosine": 0.8557, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 15.5776, "stem_prefix": 4.0 } }, { "verse": "6.27", "type": "cross-chapter thematic parallel", "score": 0.9111, "feature_breakdown": { "cosine": 0.8711, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.0494, "stem_prefix": 3.0 } }, { "verse": "18.49", "type": "long-distance thematic echo", "score": 0.9083, "feature_breakdown": { "cosine": 0.8551, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0662, "lemma_overlap": 8.0471, "stem_prefix": 3.0 } }, { "verse": "12.19", "type": "long-distance thematic echo", "score": 0.9073, "feature_breakdown": { "cosine": 0.8473, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.4099, "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_6.7", "anandgiri_6.7" ], "score": 0.5, "english_rendering": "One who has conquered the aggregate of body and instruments — that is, the one called 'jitātmā' (the self-conquered) — and whose inner faculty has become utterly stilled: for such a renunciant the Paramātman is not sought elsewhere but stands present as one's very own Self, directly as Ātman. This sameness must hold across the paired extremes: cold-heat, pleasure-pain, honor-dishonor — for any tilt toward them signals the inner organ has not yet been won. Śaṅkara's reading: the Self is already 'sammāhita' (well-established) — the yogin does not attain it but ceases to obstruct it.", "divergence_note": "panel_commentary_devanagari — kāryakaraṇa-saṅghāta passage; prasannāntaḥkaraṇa; sākṣād-ātmabhāvena vartate" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.7", "vedantadeshika_6.7" ], "score": 0.5, "english_rendering": "The 'jitātmā' (self-conquered one) is specifically the one with a mind emptied of vikāra (distortion); the term 'praśānta' denotes the mind — not a generic calm but the mind as locus where Paramātman becomes 'samyag-āhita' (rightly established). Rāmānuja names this inner self 'pratyag-ātmā' and calls it 'Paramātman' in a relative sense: it is 'higher' compared to each prior unstable state. The construction 'ātmā paraṃ samāhitaḥ' (the Self supremely gathered) holds — and this gathered state is the precondition for the devotional absorption that follows.", "divergence_note": "vikāra-rahita-manasa; pratyag-ātmā atra paramātmā ity-ucyate; pūrva-pūrvāsthāpekṣayā paramattvāt" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.7", "jayatirtha_6.7" ], "score": 0.5, "english_rendering": "Madhva announces this verse as stating 'the fruit of being a jitātmā (self-conquered one)': when the mind no longer runs toward objects, Paramātman becomes 'hṛdi sannihitaḥ' — directly present in the heart, which is the mark of 'aparokṣa-jñāna' (non-mediated cognition of Viṣṇu). The kūṭastha (the immovable one, unshaken like space) is defined not as identity with Brahman but as resemblance to ākāśa (space) in its imperviousness. 'Vijñāna' here is Madhva's technical term: the special, direct vision of Hari that cannot be reduced to inferential knowledge.", "divergence_note": "aparokṣa-jñānī bhavati; hṛdi sannihitaḥ; kūṭasthaḥ nirvikaraḥ kūṭavat-sthita; vijñānaṃ śambhur-abravīt passage" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.7" ], "score": 0.5, "english_rendering": "Vallabha reads the verse as revealing the inner-self (antaryyāmin, the indwelling one) becoming 'samādhigata' (entered into samādhi) — but crucially, even amid the seasonal dharmas (śīta, uṣṇa, etc.) that are Kṛṣṇa's own līlā-play. For Vallabha, 'kevalam ātmā samāhitaḥ' means the Self becomes purely absorbed in the Paramātman who is never external: the antaryyāmin is already Kṛṣṇa, so the absorption is a recognition of what prasāda (grace) has already given, not a yogic achievement.", "divergence_note": "kāla-dharmeṣu śītoṣṇādiṣu satsv-api; paraṃ kevalam-ātmā samāhito bhavati; antaryyāmi-samādhigata" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.7" ], "score": 0.5, "english_rendering": "Śrīdhara specifies that 'praśānta' here means 'rāga-ādi-rahita' (freed from passion and the rest) — only for such a one does 'ātmā samāhitaḥ' hold, meaning the self becomes 'svātma-niṣṭha' (grounded in its own nature), not dependent on another. He offers a second reading without abandoning the first: 'hṛdi paramātmā samāhitaḥ' — the Paramātman becomes established in that heart. Both readings stand; neither cancels the other. The equanimity in śīta-uṣṇa (cold-heat) and māna-apamāna (honor-dishonor) is the criterion, not the cause.", "divergence_note": "rāgādi-rahitasyaiva; svātma-niṣṭho bhavati nānyasya; hṛdi paramātmā samāhitaḥ — yadvā construction" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.7" ], "score": 0.5, "english_rendering": "Madhusūdana anatomizes the obstacles precisely: śīta-uṣṇa-sukha-duḥkha are 'citta-vikṣepa-kara' (mind-dispersing) and māna-apamāna are 'citta-vikṣepa-hetu' (causes of dispersion) — naming both effect and cause. For the one who achieves 'sama-buddhyā rāga-dveṣa-śūnya' (equanimous vision, emptied of attraction and aversion), the Paramātman is the 'svaprakāśa-jñāna-svabhāva ātmā' (the Self whose very nature is self-luminous awareness), and 'samāhitaḥ' becomes 'samādhi-viṣayaḥ yogārūḍhaḥ' — the very object of samādhi, the one who has ascended yoga. He also preserves Śrīdhara's 'paraṃ kevalam' reading as an alternative, demonstrating his synthesizing approach.", "divergence_note": "citta-vikṣepa-kareṣu; svaprakāśa-jñāna-svabhāva; samādhi-viṣayo yogārūḍho bhavati; tasmāj-jitātmā praśāntaś-ca bhavet" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "Tāta", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "अनात्मा", "role": "supporting", "other_verses_in_list": [ "6.6" ] }, { "list": "जितात्मा", "role": "supporting", "other_verses_in_list": [ "5.7", "18.49" ] }, { "list": "तथा मानापमानयोः", "role": "supporting", "other_verses_in_list": [ "12.18", "12.19" ] }, { "list": "परमात्मा", "role": "supporting", "other_verses_in_list": [ "13.31", "15.4" ] }, { "list": "प्रशान्त", "role": "supporting", "other_verses_in_list": [ "6.14", "6.27" ] }, { "list": "शीतोष्ण", "role": "supporting", "other_verses_in_list": [ "2.14", "12.18", "12.19" ] }, { "list": "सुख-दुःख", "role": "supporting", "other_verses_in_list": [ "2.14", "2.38", "12.13", "12.18", "13.20", "15.5" ] } ], "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": [ "jita: ji -> √ji", "praśāntasya: praśam -> pra-√śam", "samāhitaḥ: samādhā -> sam-√ādhā" ] } ] }, "so_what_questions": [ "Śaṅkara says the Paramātman is already present and the conquest of self merely removes obstruction — does this mean effort in yoga is strictly preparatory, and if so, at what point does preparation become superfluous?", "Rāmānuja calls the pratyag-ātmā 'Paramātman' only relative to prior unstable states — how does this graduated ontology of the self differ practically from Śaṅkara's absolute identity claim, and which reading does the mūla grammar of 'samāhitaḥ' better support?", "Madhva requires 'aparokṣa-jñāna' (non-mediated cognition) of Viṣṇu as the fruit — but non-mediation by definition cannot be produced by method; how then does the discipline of jitātmā function for Madhva without collapsing into a works-righteousness paradox?", "Vallabha inserts the antaryyāmin as already Kṛṣṇa: does this dissolve the verse's ethical demand (endure cold, heat, honor, dishonor) into a merely descriptive statement about the already-graced, or does it intensify the demand by making non-equanimity a refusal of what is already given?", "Śrīdhara's 'yadvā' (or alternatively) construction allows both Advaitic and theistic readings simultaneously — is this hermeneutic pluralism a strength of the bhakti-philological tradition or an evasion of the verse's doctrinal specificity?", "Madhusūdana's distinction between 'citta-vikṣepa-kara' (dispersing) and 'citta-vikṣepa-hetu' (cause of dispersion) maps onto the Sāṅkhya distinction between effect and material cause — does this suggest the verse is operating with a Sāṅkhya psychological background that all commentators are translating into their own idiom?", "All six schools treat 'māna-apamāna' (honor-dishonor) as the hardest pair to transcend — harder than physical discomfort — yet none analyze why social regard is more destabilizing than cold or heat; what does this silence reveal about the assumed anthropology of the Gītā's ideal yogin?" ], "everyday_applications": { "advaita": "When a colleague praises you and you feel a surge of pleasure, or criticizes you and you contract — notice that surge or contraction as the 'kāryakaraṇa-saṅghāta' (body-instrument aggregate) temporarily regaining its grip. The practice is not suppression but inquiry: whose pleasure is this? Whose contraction? The gap between stimulus and reaction is where 'jitātmā' (self-conquest) happens or fails. Śaṅkara's frame: every equanimous response is the inner organ becoming 'prasanna' (clear) again, making room for the Self that is already present.", "viśiṣṭādvaita": "Rāmānuja's reading gives a trajectory, not a binary: each time you remain 'vikāra-rahita' (free of distortion) under provocation, the 'pratyag-ātmā' (inner self) consolidates at a higher stability than before. Track your 'pūrva-avasthā' (prior state) honestly — the practice is not to claim arrival but to register that today's equanimity is already an advance on yesterday's. Devotional service (kainkarya) done from this consolidating inner stability is qualitatively different from service done under agitation.", "dvaita": "For Madhva the stakes are concrete: only when the mind stops running toward objects does Viṣṇu become 'hṛdi sannihitaḥ' (present in the heart) — which is not a metaphor but a literal cognitive event (aparokṣa, non-mediated). The daily application: treat every instance of the mind running toward sensory validation or social approval as a moment when the vision of Hari is specifically obstructed, not merely a lapse in self-discipline. The motivation for restraint is not self-improvement but the clearing of a perceptual channel.", "śuddhādvaita": "Vallabha's reading reframes hardship itself: the seasons, the cold and heat, are Kṛṣṇa's own 'kāla-dharma' (temporal nature at play). The equanimity asked is not stoic detachment but a recognition that every condition — comfortable or harsh — is the antaryyāmin's (indwelling Lord's) present expression. The daily practice is to receive honor and dishonor equally as forms of that presence, not as verdicts on your worth — because the prasāda (grace) that establishes you is not contingent on either.", "bhakti": "Śrīdhara's dual reading licenses two concurrent practices: outwardly, maintain 'svātma-niṣṭhā' (groundedness in one's own nature) so that reactions to cold-heat or honor-dishonor do not scatter you; inwardly, make space for the Paramātman to become 'hṛdi samāhitaḥ' (established in the heart). These are not sequential stages but simultaneous orientations — the grounding and the receptivity reinforce each other. The criterion for progress is simple: do you need the honor to stay stable, or can the dishonor arrive and leave without leaving a residue?", "advaita-bhakti": "Madhusūdana's clinical precision is practically useful: identify which disturbances are 'citta-vikṣepa-kara' (directly scattering the mind — say, physical discomfort) and which are 'citta-vikṣepa-hetu' (causes that generate secondary agitation — say, a snub from someone whose opinion you value). The second category is harder because it runs through desire and identity. The synthesis practice: bring the Advaitic inquiry (who is being honored?) to the moment the bhaktic warmth toward Kṛṣṇa would otherwise curdle into the need for human affirmation." }, "primary_meaning": "For one who has conquered the mind and found inner stillness, the supreme Self stands gathered and present, unshaken by cold or heat, pleasure or pain, honor or dishonor." }