As a lamp standing in a windless place does not flicker, that is the simile recorded for the yogi whose chitta is restrained, yoking the yoga of the atman. The image is so still that the verse itself slows around it.
Shankara holds the simile precisely. The antahkarana of the yogi whose chitta is completely restrained remains motionless in samadhi. The yogi is not merely calm; he is dissolved into one-pointed awareness. The simile is recording the cessation of subtle agitation — the kind that even a calm mind retains until it is absolutely still. The lamp does not flicker not because it is forced to be still but because the wind is no longer there.
Ramanuja reads the lamp differently: the lamp is the atman itself — radiant and unflickering — once all manovritti except atma-vishaya, the mind-movement directed to the Self alone, is withdrawn. The yata-chitta yogi, freed from sakala-itara-manovritti — every other mental current — stands like the windless lamp: steady in luminosity, not merely still. The luminosity is the point, not just the stillness.
Madhva's compressed gloss says it directly: the yoga that has Bhagavan as object, belonging to the jiva. The flickering is the pull of anything other than Bhagavad-vishaya; the windless place is the inner clearing in which Hari alone is held.
Vallabha names the inner clearing nirgata-vata-desha — the inner clearing produced by Pushti-marga grace, where the distracting winds of worldly desire have been stilled by Krishna's own action.
Madhusudana situates the verse exactly at the pivot between samprajnata and asamprajnata samadhi — the lamp simile applies precisely at the nirodha-bhumi where all chitta-vritti are arrested.