{
  "verse_id": "6.22",
  "mūla": {
    "devanāgarī": "यं लब्ध्वा चापरं लाभं मन्यते नाधिकं ततः | यस्मिन् स्थितो न दुःखेन गुरुणापि विचाल्यते",
    "iast": "yaṃ labdhvā cāparaṃ lābhaṃ manyate nādhikaṃ tataḥ | yasmin sthito na duḥkhena guruṇāpi vicālyate",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 22",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yam",
      "lemma": "yad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "यम्"
    },
    {
      "surface_form": "labdhvā",
      "lemma": "labh",
      "grammar": "conv",
      "senses_attested_in_panel": [
        {
          "sense": "यम् आत्मलाभं लब्ध्वा प्राप्य",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "योगाद् विरतः तम्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "ततोऽधिकमपरं लाभं न मन्यते न चिन्तयति तस्यैव निरतिशयसुखत्वात् यस्मिंश्च स्थितो महतापि शीतोष्णादिदुःखेन न विचाल्यते नाभिभ",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "लब्ध्वा"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "aparam",
      "lemma": "apara",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपरम्"
    },
    {
      "surface_form": "lābham",
      "lemma": "lābha",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "लाभम्"
    },
    {
      "surface_form": "manyate",
      "lemma": "√man",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "न चिन्तयति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "यस्मिन्",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "न चिन्तयति तस्यैव निरतिशयसुखत्वात् यस्मिंश्च स्थितो महतापि शीतोष्णादिदुःखेन न विचाल्यते नाभिभूयते",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "मन्यते"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "adhikam",
      "lemma": "adhika",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अधिकम्"
    },
    {
      "surface_form": "tatas",
      "lemma": "tatas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ततस्"
    },
    {
      "surface_form": "yasmin",
      "lemma": "yad",
      "grammar": "locative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "आत्मतत्त्वे स्थितः दुःखेन शस्त्रनिपातादिलक्षणेन गुरुणा महता",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "च योगे स्थितः अविरतः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यस्मिन्"
    },
    {
      "surface_form": "sthitaḥ",
      "lemma": "√sthā",
      "grammar": "nominative masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "स्थितः"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "duḥkhena",
      "lemma": "duḥkha",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "शस्त्रनिपातादिलक्षणेन गुरुणा महता",
          "school": "advaita",
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          "witnesses": [
            "shankara",
            "anandgiri"
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        },
        {
          "sense": "न विचाल्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "न विचाल्यते किमुत क्षुद्रेणेत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "दुःखेन"
    },
    {
      "surface_form": "guruṇā",
      "lemma": "guru",
      "grammar": "instrumental neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "महता अपि न विचाल्यते ।। यत्रोपरमते (गीता 6।20) इत्याद्यारभ्य यावद्भिः विशेषणैः विशिष्ट आत्मावस्थाविशेषः योग उक्तः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "अपि दुःखेन न विचाल्यते",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "महता शास्त्रनिपातादिनिमित्तेन महतापि दुःखेन न विचाल्यते किमुत क्षुद्रेणेत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "गुरुणा"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "vicālyate",
      "lemma": "vi-√cālay",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "।। यत्रोपरमते (गीता 6।20) इत्याद्यारभ्य यावद्भिः विशेषणैः विशिष्ट आत्मावस्थाविशेषः योग उक्तः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "योगप्रतिकूलमवसादं न गच्छतीत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "नाभिभूयते",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "किमुत क्षुद्रेणेत्यर्थः",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विचाल्यते"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "2.38",
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    {
      "verse": "6.21",
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    {
      "verse": "4.22",
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      "verse": "15.4",
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      "verse": "6.32",
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    {
      "verse": "14.16",
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    {
      "verse": "12.15",
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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_6.22",
        "anandgiri_6.22"
      ],
      "score": 0.5,
      "divergence_note": "Śaṅkara subsumes the yogin's stability entirely into jñāna: the unmoveability is not emotional fortitude but the natural immobility of one who has already recognised the self as untouched — no effort, only recognition.",
      "english_rendering": "Having gained this — the ātman itself — one thinks no other gain surpasses it, for the ātman (self) is its own completeness and lacks nothing further. Established in this ātma-tattva (self-reality), the knower is not shaken even by heavy suffering such as a weapon-blow. Śaṅkara reads the verse as the culminating description of samādhi-yoga — the state named from verse 6.20 onward by successive qualifying marks, now capped by this double criterion: peerless gain and immovable stability."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.22",
        "vedantadeshika_6.22"
      ],
      "score": 0.5,
      "divergence_note": "Uniquely among the schools, Rāmānuja frames the verse from the side of the yogin who has temporarily left the state, not one continuously established in it — emphasising longing and re-entry as the devotional posture.",
      "english_rendering": "Having once tasted this yoga and then paused from it, the sādhaka (practitioner) longs for nothing else — no other gain seems superior — because the yoga is itself proximity to Bhagavān. Even uninterrupted in yoga, one is not shaken by grief as grave as separation from a beloved son endowed with good qualities. Rāmānuja's reading is personal and relational: the 'gain' is not an abstract ātman but the experiential contact with Bhagavān, and the grief-test is concretely a devotee's grief, not a philosopher's thought-experiment."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.22",
        "jayatirtha_6.22"
      ],
      "score": 0.5,
      "divergence_note": "Madhva supplies no elaboration on 'lābha' (gain) or the grief-test — the verse is doctrinal shorthand: any unsurpassable gain or unmoveable stability must, by the Dvaita axiom, be an attribute of Bhagavān's nature, not of the jīva's achievement.",
      "english_rendering": "The gain that surpasses all gains is nothing other than the direct vision of Bhagavān Hari in his true form (tattvaḥ bhagavad-rūpatvāt). Established in that vision, the jīva (individual soul) — ever distinct and dependent — is not displaced by any sorrow, because the jīva's nature is fully held by Hari and sorrow cannot reach what Hari sustains. Madhva's minimal gloss is characteristically compressed: the entire significance of the verse collapses into the one phrase about Bhagavān's inherent form."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.22"
      ],
      "score": 0.5,
      "divergence_note": "Vallabha alone foregrounds the paradoxical semantic of the word yoga itself, treating 6.22 as definitional rather than merely descriptive — and uniquely reads Kṛṣṇa's teaching as grace-inflected prasāda: the effort commanded (sa niścayena) is itself only possible because Kṛṣṇa's grace enables it.",
      "english_rendering": "This yoga — whose fruit is the attainment of what is desired and the removal of what is undesired — is described here: upon gaining it one sees no other gain beyond it. The yoga is called yoga (union) precisely because it is the cessation of union with duḥkha-saṃyoga (pain-conjunction); the name 'yoga' carries this paradoxical mark of a union that is really a separation. Therefore, says Vallabha, this yoga must be practiced with resolute, sustained effort (niścayena, sārdha-śloka)."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.22"
      ],
      "score": 0.5,
      "divergence_note": "Śrīdhara's register is devotionally inflected but not theistic in the Rāmānuja sense: 'ātma-sukha' still references the inner self, not Bhagavān, keeping one foot in Advaita even while his tone is warmer than Śaṅkara's.",
      "english_rendering": "The commentary of Śrīdhara Svāmī establishes the unmoveability of the yogin from the bhakti-philological side: the ātma-sukha (self-bliss) gained here is niratīśaya (without superior) — there is simply nothing greater to seek. Even great physical sufferings like heat and cold cannot displace someone established in it. Śrīdhara concludes that this verse also implicitly defines yoga by its outcome: the removal of anartha (unwanted) is its negative criterion."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.22"
      ],
      "score": 0.5,
      "divergence_note": "Madhusūdana alone uses a formal a-fortiori (kuta eva) logical structure within his gloss, and uniquely splits the verse's second half into two sub-arguments — one about sensory vāsanā (latent desire), one about physical assault — treating them as doctrinally distinct threats to samādhi.",
      "english_rendering": "Madhusūdana first closes the argument of 6.20 ('where the yogin does not move from the truth') by unpacking why: having gained the nirṛttika-citta-avasthā (the state of consciousness whose movement has ceased), achieved through continuous practice ripening to fullness, the yogin sees no further gain — the smṛti (scriptural memory) is invoked: 'there is nothing beyond the self-gain.' He then distinguishes two sources of potential disturbance and negates both: sensory desire cannot unseat samādhi, and even gross physical assault — 'śastra-nipāta and the like' — cannot shake it; how much less any minor affliction."
    }
  },
  "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": "मन्यते",
      "role": "supporting",
      "other_verses_in_list": [
        "2.19",
        "3.27",
        "5.8",
        "5.9",
        "18.32"
      ]
    },
    {
      "list": "यस्मिन्",
      "role": "supporting",
      "other_verses_in_list": [
        "15.4"
      ]
    }
  ],
  "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": [
          "manyate: man -> √man",
          "sthitaḥ: sthā -> √sthā",
          "vicālyate: vicālay -> vi-√cālay"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the ātman's gain is truly 'without superior', why does ordinary human psychology keep seeking further gains even after deep meditative states — is the verse describing a threshold-crossing or a gradual saturation?",
    "Rāmānuja frames the test as 'separation from a virtuous son'; Śaṅkara uses 'weapon-blow': does the choice of grief-example carry doctrinal content about what kind of sorrow the yoga actually immunises against — relational loss versus physical pain?",
    "Vallabha's paradox — duḥkha-saṃyoga-viyogaḥ eva yogaḥ — implies the name 'yoga' (union) is defined by its opposite (separation from suffering). Does this make yoga a fundamentally negative concept (liberation from X) or a positive one (union with Y)?",
    "Madhva reduces the entire verse to 'bhagavad-rūpatvāt': is this economy of commentary a sign of doctrinal confidence (the answer is already given) or does it suppress the verse's empirical-phenomenological content?",
    "Madhusūdana distinguishes sensory vāsanā (latent desire pulling toward objects) from physical suffering as two distinct threats to samādhi. Are these the same disturbance at different levels, or structurally different disruptions requiring different remedies?",
    "The verse pairs positive (no greater gain) and negative (not displaced by sorrow) criteria. Are these two independent marks of the yoga-state, or does the first (peerless gain) logically entail the second (immovability) — and does your school's commentary actually resolve this?",
    "If the yogin does not think any other gain superior, does that imply active comparison has stopped, or that comparison continues but always reaches the same result — and does the difference matter for practice?"
  ],
  "everyday_applications": {
    "advaita": "When a promotion, praise, or acquisition arrives and still leaves a residue of 'not quite enough' — that restlessness is the diagnostic. Śaṅkara's reading of 6.22 prescribes not acquiring more but recognising that the seeking itself is the category error: the self is the gain, and it is already present. Daily practice implication: use the 'not-quite-enough' sensation as a pointer back to inquiry (vicāra), not as a signal to acquire further.",
    "viśiṣṭādvaita": "Rāmānuja's framing — longing for yoga even after pausing — maps onto the practitioner who has had moments of real devotional depth and then lost them in daily life. The application is: when grief (especially over relationships, 'virtuous-son' losses) pulls one away from practice, that very grief is the measure of the stakes. Re-enter bhakti-yoga not because suffering is absent but because the yoga is the only gain that addresses what grief is pointing at.",
    "dvaita": "Madhva's compression — 'because of Bhagavān's true form' — points to a simple daily commitment: when circumstances feel destabilising, the Dvaita practitioner does not attempt to stabilise the self by self-effort but by re-affirming dependence on Hari. Sorrow has leverage only when the jīva (individual soul) forgets its nature as utterly sustained by Bhagavān; remembrance of that dependence is the stability.",
    "śuddhādvaita": "Vallabha's paradox — yoga as separation from pain-union — reframes every encounter with suffering as an invitation. In Puṣṭi-mārga (path of grace) terms: when something painful arises, the practitioner asks 'is this Kṛṣṇa's prasāda (grace) pointing me toward the viyoga (separation) from this very pain?' The effort called for (sa niścayena) is not grim asceticism but wholehearted engagement with practice as Kṛṣṇa's own movement through the sādhaka.",
    "bhakti": "Śrīdhara's 'heat-cold' example grounds the verse in the most ordinary physical dimension: temperature discomfort, minor irritation, bodily fatigue. The application is calibration of practice: if a practitioner finds that sitting meditation is routinely disrupted by minor physical discomfort, Śrīdhara's reading suggests this is a gauge of how far the ātma-sukha has taken hold — not a reason for self-criticism but a diagnostic of practice depth.",
    "advaita-bhakti": "Madhusūdana's double-threat analysis — vāsanā (latent desire) and external assault — maps directly onto the two commonest disruptions in contemporary sustained practice: internal restlessness (the scroll, the next project, the unresolved ambition) and external shock (bad news, physical pain, sudden loss). His a-fortiori logic is usable as a personal benchmark: 'if the yogin is unmoved by weapon-blow, surely I can be unmoved by this notification.' The smṛti he cites — 'the done is done, the obtainable is obtained' — is a practical mantra for the moment when acquisition-logic reasserts itself."
  },
  "primary_meaning": "Gaining this, you think no other gain greater; standing here, no sorrow, however heavy, can move you."
}