{ "verse_id": "6.46", "mūla": { "devanāgarī": "तपस्विभ्यो ऽधिको योगी ज्ञानिभ्यो ऽपि मतो ऽधिकः | कर्मिभ्यश् चाधिको योगी तस्माद् योगी भवार्जुन", "iast": "tapasvibhyo 'dhiko yogī jñānibhyo 'pi mato 'dhikaḥ | karmibhyaś cādhiko yogī tasmād yogī bhavārjuna", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 46", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "tapasvibhyaḥ", "lemma": "tapasvin", "grammar": "ablative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तपस्विभ्यः" }, { "surface_form": "adhikaḥ", "lemma": "adhika", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अधिकः" }, { "surface_form": "yogī", "lemma": "yogin", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "ज्ञानिभ्योऽपि ज्ञानमत्र शास्त्रार्थपाण्डित्यम् तद्वद्भ्योऽपि मतः ज्ञातः अधिकः श्रेष्ठः इति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तस्माद् योगी भव अर्जुन", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "तस्माद्धतोरर्जुन त्वं योगी भव मनोरोधयोगवान्भव", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "श्रेष्ठोऽभिमतः तस्मात्त्वं योगी भव", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "स्तूयतेऽर्जुनं प्रति श्रद्धातिशयोत्पादनपूर्वकं योगं विधातुं तपस्विभ्यः कृच्छ्रचान्द्रायणादितपःपरायणेभ्योऽप्यधिक उत्कृष्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "योगी" }, { "surface_form": "jñānibhyaḥ", "lemma": "jñānin", "grammar": "ablative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ज्ञानिभ्यः" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "mataḥ", "lemma": "√man", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मतः" }, { "surface_form": "adhikaḥ", "lemma": "adhika", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अधिकः" }, { "surface_form": "karmibhyaḥ", "lemma": "karmin", "grammar": "ablative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कर्मिभ्यः" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "adhikaḥ", "lemma": "adhika", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अधिकः" }, { "surface_form": "yogī", "lemma": "yogin", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "ज्ञानिभ्योऽपि ज्ञानमत्र शास्त्रार्थपाण्डित्यम् तद्वद्भ्योऽपि मतः ज्ञातः अधिकः श्रेष्ठः इति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तस्माद् योगी भव अर्जुन", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "तस्माद्धतोरर्जुन त्वं योगी भव मनोरोधयोगवान्भव", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "श्रेष्ठोऽभिमतः तस्मात्त्वं योगी भव", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "स्तूयतेऽर्जुनं प्रति श्रद्धातिशयोत्पादनपूर्वकं योगं विधातुं तपस्विभ्यः कृच्छ्रचान्द्रायणादितपःपरायणेभ्योऽप्यधिक उत्कृष्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "योगी" }, { "surface_form": "tasmāt", "lemma": "tasmāt", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तस्मात्" }, { "surface_form": "yogī", "lemma": "yogin", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "ज्ञानिभ्योऽपि ज्ञानमत्र शास्त्रार्थपाण्डित्यम् तद्वद्भ्योऽपि मतः ज्ञातः अधिकः श्रेष्ठः इति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तस्माद् योगी भव अर्जुन", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "तस्माद्धतोरर्जुन त्वं योगी भव मनोरोधयोगवान्भव", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "श्रेष्ठोऽभिमतः तस्मात्त्वं योगी भव", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "स्तूयतेऽर्जुनं प्रति श्रद्धातिशयोत्पादनपूर्वकं योगं विधातुं तपस्विभ्यः कृच्छ्रचान्द्रायणादितपःपरायणेभ्योऽप्यधिक उत्कृष्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "योगी" }, { "surface_form": "bhava", "lemma": "√bhū", "grammar": "present imperative 2nd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भव" }, { "surface_form": "arjuna", "lemma": "arjuna", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अर्जुन" } ], "intertextual_panel": [ { "verse": "8.27", "type": "lemma-family resonance", "score": 0.9104, "feature_breakdown": { "cosine": 0.8604, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.4408, "stem_prefix": 5.0 } }, { "verse": "4.42", "type": "cross-chapter thematic parallel", "score": 0.8979, "feature_breakdown": { "cosine": 0.8479, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.1869, "stem_prefix": 4.0 } }, { "verse": "3.1", "type": "cross-chapter thematic parallel", "score": 0.8958, "feature_breakdown": { "cosine": 0.8458, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.8672, "stem_prefix": 4.0 } }, { "verse": "13.2", "type": "long-distance thematic echo", "score": 0.8897, "feature_breakdown": { "cosine": 0.8397, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.8844, "stem_prefix": 4.0 } }, { "verse": "7.16", "type": "cross-chapter thematic parallel", "score": 0.8878, "feature_breakdown": { "cosine": 0.8378, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.6742, "stem_prefix": 3.0 } }, { "verse": "7.18", "type": "cross-chapter thematic parallel", "score": 0.887, "feature_breakdown": { "cosine": 0.847, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 2.1929, "stem_prefix": 2.0 } }, { "verse": "18.70", "type": "long-distance thematic echo", "score": 0.8859, "feature_breakdown": { "cosine": 0.8359, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.262, "stem_prefix": 4.0 } }, { "verse": "4.37", "type": "cross-chapter thematic parallel", "score": 0.8853, "feature_breakdown": { "cosine": 0.8453, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.6052, "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_6.46", "anandgiri_6.46" ], "score": 0.5, "english_rendering": "The yogī surpasses the tapasvin (ascetic) because bodily mortification without inward-withdrawal is merely rajasic exertion, and surpasses the jñānī here understood as one versed in śāstrārtha-pāṇḍitya (textual erudition) — scholastic learning without direct Self-realization is still within the domain of ignorance. Against the karmin performing agnihotra and similar rites, the yogī stands higher because yoga, by stilling the vrittis (fluctuations of mind), clears the mirror in which Ātman is self-luminously recognized. Hence, Arjuna: be a yogī — not because yoga is final, but because it is the nearest gate to jñāna that dissolves the knower.", "divergence_note": "Śaṅkara: jñānam atra śāstrārtha-pāṇḍityam — erudition only; karmibhyaḥ agnihotrādi-karma-tadbhyaḥ adhikaḥ" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.46", "vedantadeshika_6.46" ], "score": 0.5, "english_rendering": "Tapas performed without ātma-jñāna secures limited puruṣārtha (human ends); jñāna outside bhakti-yoga reaches only ātmā as an object, not as Bhagavān's mode; karma alone — even aśvamedha — cannot bridge the soul to Bhagavān's feet. Yoga understood as the integral practice culminating in bhakti surpasses all three because it leads to the highest puruṣārtha, direct communion with Brahman who contains all jīvas and jagat as his body. Therefore, Arjuna: become a yogī — one whose every action is kainkarya (service), every cognition an act of anubhava (relishing the Lord).", "divergence_note": "Rāmānuja: ātmla-jñāna-vyatirikta-jñānaiḥ... tebyaḥ sarvebhyaḥ adhika-puruṣārtha-sādhanatāt yogasya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.46", "jayatirtha_6.46" ], "score": 0.5, "english_rendering": "Madhva sharpens the hierarchy with a decisive citation: even among yogīs, meditation on Śeṣa, Brahmā, or Śiva is a koṭi (a fraction) of meditation on Hari; knowing this, dhyāna of Hari surpasses mere jñāna, and darsana (direct vision) surpasses both, while bhakti toward Hari surpasses all means whatsoever. The yogī here is specifically the yogī who knows Hari as the supremely independent (svatantra) reality and all else as dependent (paratantra) — that distinction, absent in mere tapas or ritual, is what makes the yogī utterly superior. Be a yogī, Arjuna, meaning: fix your meditation on Hari alone, whose infinity no other sādhana can reach.", "divergence_note": "Madhva cites Gāruḍa-Purāṇa: tatra-api śeṣa-śrī-brahma-śivādi-dhyānato hareḥ dhyānaṃ koṭi-guṇaṃ proktam; Nāradīya: darśanād-api bhakteś ca na kiñcit sādhanādhikam" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.46" ], "score": 0.5, "english_rendering": "Kāya-kleśa tapas (bodily affliction) and sāṅkhya-jñāna (intellectual discrimination) and kevala-karma (solitary ritual action) each fall short because they operate by the aspirant's self-effort alone, whereas yoga here is mano-rodha — the stilling of the mind — which creates the space in which Śrī Vāsudeva's prasāda (grace) can enter. For the Puṣṭi-mārgin, the yoga enjoined is not external praxis but the inner cessation through which the soul becomes receptive to Kṛṣṇa's līlā. Arjuna is told: be a yogī of this kind — not the generic meditator, but one whose mano-nirodha is offered at Vāsudeva's feet.", "divergence_note": "Vallabha: na tubhya yoga-'yam bāhya ucyate, kintu aniṣiddhaḥ Śrī-Vāsudeve sva-citta-nirodhanāt bhakti-rūpa ucyate" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.46" ], "score": 0.5, "english_rendering": "Śrīdhara states the hierarchy plainly: the yogī is held superior to those devoted to kṛcchra-cāndrāyaṇa tapas (severe penances), to those possessing śāstra-jñāna (scriptural learning), and to those performing iṣṭāpūrta karma (Vedic and charitable deeds). The word abhimataḥ (held in esteem, considered) signals a consensus judgment across traditions, not merely Kṛṣṇa's personal preference. The verse functions as a motivational seal: Arjuna has heard the difficulty and grandeur of yoga; Kṛṣṇa now affirms that despite the difficulty it is worth entering, because no other path yields comparable fruit.", "divergence_note": "Śrīdhara: kṛcchra-cāndrāyaṇādi-tapo-niṣṭhebhyo... iṣṭāpūrtādi-karma-kāribhyo-'pi yogī śreṣṭho-'bhimataḥ" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.46" ], "score": 0.5, "english_rendering": "Madhusūdana constructs a fine-grained ascent: over tapasvin (no tattva-jñāna, no mokṣa-fitness), over karmin (ditto), over parokṣa-jñānin (indirect, inferential knowledge), and even over one who has tattva-jñāna but lacks mano-nāśa (mind-dissolution) and vāsanā-kṣaya (root-impression exhaustion) — for such a one is not yet jīvanmukta (liberated while living). The true yogī — who unites tattva-jñāna, mano-nāśa, and vāsanā-kṣaya simultaneously — is the paramā (supreme) yogī. Arjuna is addressed as a pure being (the word 'Arjuna' carrying śuddhi) and commanded: become that complete yogī, for sadhana is ripe in you.", "divergence_note": "Madhusūdana: mano-nāśa-vāsanā-kṣaya-abhāvāt a-jīvanmuktebhyo mano-nāśa-vāsanā-kṣaya-vattven jīvanmukto yogī adhikaḥ mataḥ; hee arjuna iti śuddha iti saṃbodhana-arthaḥ" } }, "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": "ज्ञान", "role": "supporting", "other_verses_in_list": [ "1.1", "3.1", "3.2", "3.3", "3.26", "3.32", "3.33", "3.39", "3.40", "3.41", "4.6", "4.10", "4.19", "4.21", "4.23", "4.27", "4.28", "4.33", "4.34", "4.36", "4.37", "4.38", "4.39", "4.41", "4.42", "5.15", "5.16", "5.17", "6.8", "7.2", "7.6", "7.15", "7.16", "7.17", "7.18", "7.19", "7.20", "9.1", "9.12", "9.15", "9.24", "10.4", "10.5", "10.11", "10.25", "10.38", "12.12", "12.13", "12.14", "13.2", "13.11", "13.17", "13.18", "13.35", "14.1", "14.2", "14.6", "14.8", "14.9", "14.11", "14.16", "14.17", "15.10", "15.15", "16.1", "16.4", "16.15", "18.18", "18.19", "18.20", "18.21", "18.42", "18.50", "18.63", "18.70", "18.72" ] }, { "list": "ज्ञानी", "role": "supporting", "other_verses_in_list": [ "7.16", "7.17", "7.18" ] } ], "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": [ "mataḥ: man -> √man", "bhava: bhū -> √bhū" ] } ] }, "so_what_questions": [ "If yoga surpasses tapas, jñāna, and karma severally, does this mean a practitioner need not cultivate the other three at all — or does the verse imply an integrated ascent where yoga subsumes and fulfills them?", "Madhva distinguishes between yoga-jñānins and śāstra-jñānins — what is at stake in that distinction, and how does knowing or not knowing Hari's absolute independence change the quality of meditation?", "Śaṅkara reads jñāna here as mere erudition (śāstrārtha-pāṇḍitya), not direct realization — does this reading let Advaita escape an apparent inconsistency (how can yoga surpass jñāna if jñāna is the ultimate)?", "Vallabha insists the commanded yoga is not external practice but inner mano-nirodha as vessel for prasāda — what distinguishes this from the other schools' accounts of what 'being a yogī' means in daily life?", "Madhusūdana's three-fold criterion (tattva-jñāna + mano-nāśa + vāsanā-kṣaya together) sets a very high bar for the 'supreme yogī' — is the verse then a call to an attainable standard or an eschatological ideal?", "Rāmānuja grounds superiority in puruṣārtha (human ends achievable) rather than metaphysical hierarchy — what are the practical implications of ranking paths by their teleological reach rather than their ontological content?", "Across all six schools the imperative 'tasmād yogī bhava' (therefore be a yogī) is addressed to Arjuna specifically — how should the vocative 'Arjuna' (and Madhusūdana's reading of it as śuddha, pure) shape who receives this command as addressed to them?" ], "everyday_applications": { "advaita": "Prefer one hour of seated inquiry — watching the 'I' that reads, plans, and worries — over three hours of arduous fasting or scriptural memorization. The Śaṅkara principle here is: effort that quiets the mental organ is closer to liberation than effort that mortifies the body or fills the memory. Practically: when choosing between study and meditation, choose the practice that brings the vrittis (fluctuations) to rest.", "viśiṣṭādvaita": "Reframe every professional task as kainkarya (service to Bhagavān's body, which includes all persons and creation). A meeting, a deadline, a difficult conversation — enter each asking 'how does this serve the whole of which I am a mode?' This transforms karma into yoga without changing the outer form of the action, and over time builds the anubhava (relishing awareness) Rāmānuja places above mere performance.", "dvaita": "Begin each meditation session by explicitly invoking Hari's total independence (svatantratā) and your own total dependence — not as a theological statement but as a felt recognition. Madhva's Gāruḍa citation implies that the content of meditation (whose name is on the screen of attention) matters more than the duration or technique. Five minutes of clear Hari-dhyāna outweighs an hour of generic breath-watching.", "śuddhādvaita": "Vallabha's yoga-as-mano-nirodha-for-prasāda suggests a practical rule: when agitation is high, stop adding more sādhana (reading, chanting, fasting) and instead create emptiness — sit quietly, offer the restless mind to Vāsudeva, and wait. This is the Puṣṭi discipline of receptivity: less self-effort, more inner clearing, so the grace that is always pouring can actually land.", "bhakti": "Use Śrīdhara's abhimataḥ (universally esteemed) framing as a reality-check against sectarian pride: the yogī's superiority is not a tribal victory for any one path. If your practice makes you compare yourself favorably to those doing tapas or study or ritual, the practice is feeding ego rather than dissolving it. The practical application is humility audit: regularly note what other practitioners are doing well that you are not.", "advaita-bhakti": "Madhusūdana's three-fold completion (tattva-jñāna + mano-nāśa + vāsanā-kṣaya) maps to a practical weekly check: (1) Is my intellectual understanding of non-duality sharpening or stagnating? (2) Is the reactive chattering of the mind getting quieter over time? (3) Are the habitual grooves (vāsanā) that drive reactive behavior actually loosening — or just being suppressed? All three must move together; progress in only one is incomplete yoga." }, "primary_meaning": "The yogī stands above the ascetic, the scholar, and the ritual performer alike, so become a yogī, Arjuna." }