{
  "verse_id": "6.8",
  "mūla": {
    "devanāgarī": "ज्ञान-विज्ञान-तृप्तात्मा कूटस्थो विजितेन्द्रियः | युक्त इत्य् उच्यते योगी सम-लोष्टाश्म-काञ्चनः",
    "iast": "jñāna-vijñāna-tṛptātmā kūṭastho vijitendriyaḥ | yukta ity ucyate yogī sama-loṣṭāśma-kāñcanaḥ",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 8",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
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          "sense": "आत्मा यस्य कूटे स्थितोऽपि युक्त इत्युच्यते स योगी सुहृदादिषु तद्विपरीतेषु",
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      "surface_form": "yuktaḥ",
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    {
      "surface_form": "iti",
      "lemma": "iti",
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      "surface_devanagari": "इति"
    },
    {
      "surface_form": "ucyate",
      "lemma": "√vac",
      "grammar": "present indicative pass 3rd person singular verb",
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      "surface_form": "yogī",
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        {
          "sense": "समलोष्टाश्मकाञ्चनः लोष्टाश्मकाञ्चनानि समानि यस्य सः समलोष्टाश्मकाञ्चनः",
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          "sense": "योगं कुर्वन्",
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            "jayatirtha"
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        },
        {
          "sense": "सुहृदादिषु तद्विपरीतेषु",
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          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "परमहंसपरिव्राजकः परवैराग्ययुक्तो योगारूढ इत्युच्यते",
          "school": "advaita-bhakti",
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      "surface_form": "kāñcanaḥ",
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      "surface_devanagari": "काञ्चनः"
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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_6.8",
        "anandgiri_6.8"
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      "score": 0.5,
      "english_rendering": "The yogin whose inner instrument (antahkarana) is made content by jnana (scriptural knowledge of truths) and vijnana (direct self-experience of those same truths) stands immovable — kutastha, like an anvil struck but unshaken — because the mind no longer grasps outward. Having subdued the senses, he sees clod, stone, and gold as equally irrelevant to the Self; such a one alone is called yukta, absorbed. Shankara's point: satisfaction here is not emotional warmth but the cessation of the mind's restless seeking — alampratyaya, the verdict 'enough,' which is possible only when scripture-knowledge has become first-person fact."
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        "ramanuja_6.8",
        "vedantadeshika_6.8"
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      "score": 0.5,
      "english_rendering": "The karma-yogin becomes fit for atma-avalokanam (self-witnessing yoga) when his mind is saturated by jnana — knowledge of the atman's true nature — and vijnana — knowing that nature as categorically unlike (visajatiya) anything prakrti produces. Established in that one undivided consciousness common to all states (deva, human, beast), indifferent to what prakrti offers because he has seen prakrti as simply other, he treats clod and gold with equal purposelessness. Ramanuja specifies this satisfaction as readiness, not arrival: the yukta is now qualified (arha) for full yogabhyasa, not yet at the bhakti-summit."
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    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
        "madhva_6.8",
        "jayatirtha_6.8"
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      "score": 0.5,
      "english_rendering": "Madhva reads jnana as sravanamananam-born knowledge and vijnana as aparoksa-jnana — direct, non-inferential perception of Visnu — citing Shambhu's testimony: 'what arises from hearing and reflection is jnana; vision of Visnu is vijnana.' The yogin whose senses are conquered and whose mind is thus rendered kutastha (like akasa, sky-like, immovable) is thereby installed in full yoga-sampurnata. The crucial Dvaita inflection: the self-conquered state matters because it places Paramatman squarely, unmistakably, in the heart — aparoksa-knowledge of Hari is the actual fruit, not mere equanimity."
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      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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      "witness_passages": [
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      "score": 0.5,
      "english_rendering": "Vallabha compresses sharply: jnana is aupadeshika (received instruction), vijnana is aparoksa-anubhava (direct experience beyond the teacher's words), and when both have saturated the atman, the yogin is not merely stable but superior — vishishyate — even among equally stable persons. The mark of supremacy is sama-buddhi toward the entire spectrum from friend to enemy, from virtue to its opposite; equanimity toward inanimate objects (clod-stone-gold) is given but the real test is sama-buddhi toward persons. Pusti-marga implication: this saturation arrives as Krsna's prasada-grace, not as the practitioner's earned achievement."
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    "bhakti": {
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      "english_rendering": "Sridhara follows the aupadeshika/aparoksa-anubhava distinction (jnana as instruction, vijnana as direct experience) and draws a crisp chain: saturation of the citta by both makes the mind nirakanksa — free of wanting — which in turn produces nirvikarata (no-modification, kutastha), which in turn produces conquered senses, which in turn produces genuine indifference to clay, stone, and gold as objects, not merely tolerance. Sridhara's precision: the indifference is heyopadeyabuddhi-shunya — the mind has lost the very mechanism that would grade things as to-be-rejected or to-be-acquired. Only then is the yogin rightly called yoga-arudha."
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      "english_rendering": "Madhusudana preserves Shankara's two-tier definition (scriptural knowledge / direct self-appropriation) but adds a middle step: vijnana arises specifically through vicara — inquiry that removes the doubt about scripture's validity — and only thereafter yields aparoksa-karana, direct first-person confirmation. The result is a yogin who is vikarasunya even in the presence of sense-objects — not suppressing reaction but structurally incapable of it — whose senses have been withdrawn from raga-dvesa-driven contact, and who qualifies as a paramahamsa-parivrajaka, a renunciant of supreme non-attachment. The synthesis: bhakti-saturated jnana produces this stability; equanimity toward objects is its exterior sign, not its interior engine."
    }
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  "so_what_questions": [
    "Shankara and Ramanuja both invoke jnana/vijnana but mean different things by the pair — what is actually different between 'scriptural knowledge confirmed by experience' and 'knowledge of the atman as categorically unlike prakrti,' and does the difference change what the practitioner must do?",
    "Madhva insists the fruit of yoga-sampurnata is aparoksa-jnana of Visnu himself — if equanimity is merely instrumental to that perception, what happens to a practitioner who achieves equanimity but lacks that perception?",
    "Vallabha says the fully saturated yogin is vishishta (superior) even among stable yogins — what is the superiority, and is it a degree of same equanimity or a qualitatively different state?",
    "All six commentators treat sama-buddhi toward clod, stone, and gold as a mark of yuktatva — is this indifference to material value a consequence of deep practice or can it be cultivated directly as a starting point?",
    "Madhusudana adds vicara (inquiry removing doubt about scripture's validity) as the bridge between instruction and experience — what kind of doubt is he anticipating, and why is removing it structurally necessary rather than optional?",
    "Sridhara's chain runs: saturation → nirakanksa → nirvikarata → jitendriya → sama-buddhi — if any link in the chain is absent, does the yogin fail to qualify, or is partial qualification possible?",
    "Kutastha appears in five of the six bhasyams — Shankara glosses it as aprampya (unshakeable), Madhva as nirvikarah kuta-vat-sthitah (standing like an anvil), and the akasa-comparison also appears — which of these glosses carries the most weight for understanding what 'immovability' actually requires of a practitioner?"
  ],
  "everyday_applications": {
    "advaita": "When a decision at work keeps recycling in your mind despite having gathered enough information, the recycling is the citta signalling alampratyaya has not landed — the Shankara application is to ask not 'what do I still not know?' but 'what would it take for this knowledge to feel sufficient?' Sufficiency is a felt-state, not an information-state; training yourself to notice when you are already at 'enough' and act from there is the daily practice this verse prescribes.",
    "vishishtadvaita": "Ramanuja's framing makes equanimity toward material outcomes (salary, recognition, status) the qualifier for deeper inner work, not the final achievement. The practical move: before a high-stakes meeting, consciously note that the outcome belongs entirely to prakrti and is therefore visajatiya — of a different category — from the atman doing the meeting. This is not indifference to quality but indifference to the grade the meeting assigns you.",
    "dvaita": "Madhva's aparoksa-jnana is not a mystical gift but the result of the citta being cleared enough that Paramatman's presence becomes unmistakable rather than inferential. Daily application: end each session of work or conversation by asking whether Hari was perceptible in it — not as a feeling but as a recognition. The question trains the faculty. Equanimity toward outcomes is the prerequisite that keeps the faculty unclouded.",
    "shuddhadvdaita": "Vallabha's test is sama-buddhi toward persons, not objects — the gold/stone distinction is easy once detachment is understood, but treating a critic and a supporter with equal purposefulness is the actual yardstick. Pusti-marga application: when you notice yourself working harder to please one person than another in the same role, that differential is the prakti-driven heyopadeyabuddhi still operating. The corrective is not forced equality of behavior but recognizing Krsna's prasada equally in both.",
    "bhakti": "Sridhara's heyopadeyabuddhi-shunya state — no longer mechanically sorting experience into to-be-acquired and to-be-avoided — is the practical target. Daily exercise: pick one recurring low-stakes preference (preferred seat, preferred route, preferred phrasing) and deliberately suspend the preference for one day, not as austerity but as a test of whether the sorting mechanism is running automatically. The goal is to see the mechanism, not to eliminate preferences by force.",
    "advaita-bhakti": "Madhusudana's vicara step — inquiry that removes the doubt about whether what you have understood is actually reliable — applies directly to any learning context. When you have studied something thoroughly but still hesitate to act on it, the hesitation is usually not lack of information but unresolved doubt about the validity of what you already know. The application: name the doubt explicitly, trace it to its source, and resolve it directly rather than seeking more information as a proxy for confidence."
  },
  "primary_meaning": "Satisfied by knowledge and the direct experience of it, standing unmoved with senses mastered, treating a clod of earth, a stone, and gold as equal: such a person is rightly called a yogi."
}