{
  "verse_id": "6.47",
  "mūla": {
    "devanāgarī": "योगिनाम् अपि सर्वेषां मद्-गतेनान्तरात्मना | श्रद्धावान् भजते यो मां स मे युक्ततमो मतः",
    "iast": "yoginām api sarveṣāṃ mad-gatenāntarātmanā | śraddhāvān bhajate yo māṃ sa me yuktatamo mataḥ",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 47",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "yoginām",
      "lemma": "yogin",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [
        {
          "sense": "इति पञ्चम्यर्थे षष्ठी",
          "school": "viśiṣṭādvaita",
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      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
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      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "sarveṣām",
      "lemma": "sarva",
      "grammar": "genitive masculine plural noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सर्वेषाम्"
    },
    {
      "surface_form": "mad",
      "lemma": "mad",
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      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "मद्"
    },
    {
      "surface_form": "gatena",
      "lemma": "√gam",
      "grammar": "instrumental masculine singular participle noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "गतेन"
    },
    {
      "surface_form": "antarātmanā",
      "lemma": "antarātman",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अन्तरात्मना"
    },
    {
      "surface_form": "śraddhāvān",
      "lemma": "śraddhāvat",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "श्रद्दधानः सन् भजते सेवते यो माम् स मे मम युक्ततमः अतिशयेन युक्तः मतः अभिप्रेतः इति",
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          "sense": "अत्यर्थमत्प्रियत्वेन क्षणमात्रवियोगासहतयामप्राप्तिप्रवृत्तौ त्वरावान् यो मां भजतेमां विचित्रानन्तभोग्यभोक्तृवर्गभोगोपकर",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "श्रीमदाचार्यवर्योपदेशवाक्येष्वास्तिक्यबुद्धिमान् सन् मां वासुदेवं भजते सेवते",
          "school": "śuddhādvaita",
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          "witnesses": [
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        }
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      "surface_devanagari": "श्रद्धावान्"
    },
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      "surface_form": "bhajate",
      "lemma": "√bhaj",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "सेवते यो माम् स मे मम युक्ततमः अतिशयेन युक्तः मतः अभिप्रेतः इति",
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          "sense": "यो माम् इति स",
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          "sense": "सेवते यः स मे युक्ततमो मतः। अतो योगफलितशरणभक्तिमान् भवेति गूढाभिसन्धिः। अतएवोक्तमाचार्यरत्नैः साङ्ख्ययोगौ निरूप्यादौ मो",
          "school": "śuddhādvaita",
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        },
        {
          "sense": "सेवते सततं चिन्तयति यो मां नारायणमीश्वरेश्वरं सगुणं निर्गुणं वा मनुष्योऽयमीश्वरान्तरसाधारणोऽयमित्यादिभ्रमं हित्वा स",
          "school": "advaita-bhakti",
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      "surface_form": "yaḥ",
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    },
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      "surface_form": "yuktatamaḥ",
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    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_6.47",
        "anandgiri_6.47"
      ],
      "score": 0.5,
      "english_rendering": "Among all yogīs — those absorbed in upāsanā (meditation) of Rudra, Āditya, and the like — the one whose antaḥkaraṇa (inner organ) is wholly gathered into Me, Vāsudeva, and who, with śraddhā (faithful conviction), performs bhajana (worship) of Me, is held by Me to be supremely yukta (integrated). The qualifier 'mad-gata' (gone-into-Me) restricts the claim: it is not diffuse devotion to any deity but single-pointed dissolution of the citta into the nirguṇa substrate named Vāsudeva. Śaṅkara's gloss atišayena yukta ('integrated to excess') makes bhakti here not a sentimental sentiment but the penultimate stabilization of antaḥkaraṇa before jñāna supervenes."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.47",
        "vedantadeshika_6.47"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja reads the genitive sarvesām as a pañcamī (ablative of comparison): the forthcoming yogī is superior not merely among but utterly beyond all others — as Mount Meru dwarfs mustard seeds, so that any grading among the lesser yogīs becomes irrelevant. The antaḥkaraṇa described as 'mad-gata' is the manas (seat of all inner and outer vrtti, mental modifications) made mad-gata through mat-priyatva (supreme love for Me alone), such that a moment's separation becomes unbearable. Bhajana here is loving kainkarya (dedicated service) directed at Bhagavān who is the ocean of karuṇā (compassion), sauśīlya (gracious condescension), and vātsalya (parental tenderness) — attributes Rāmānuja catalogs in extraordinary detail, insisting that this Bhagavān is entirely self-manifesting, not a theological construct."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.47",
        "jayatirtha_6.47"
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      "english_rendering": "*Yoginām api sarveṣāṃ* — even among all yogins — the one whose *antarātman* (inner self) has gone wholly toward Me (*mad-gatena*), who worships Me with *śraddhā* (steady, truth-grounded faith): that one is held by Me to be *yuktatama* (most yoked, supremely integrated in devotion). The *yuktatama* is not merely the best technician of concentration but the *paratantra* *jīva* whose entire dependent being is directed, without remainder, to *svatantra* Hari. *Bhajate* names the act of *bhakti* as ontological subordination — the *jīva* occupying its proper place within the *pañca-bheda* (the five-fold real distinction between Lord, souls, and matter) by orienting the *antarātman* exclusively toward the Lord. *Śraddhā* here is not credence alone; it is the faith that arises from *taratamya*-consonant knowledge — knowing Hari as the summit of the graded hierarchy and oneself as *paratantra* throughout. The yogin who merely stills the mind falls below this; the *bhakta* whose inner self has migrated wholly to Hari (*mad-gatena antarātmanā*) stands at the apex.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.47"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's ṭīkā (annotation) names the supreme yogī specifically as 'mat-puṣṭi-bhakti-parāyaṇa' (one wholly given over to My puṣṭi-bhakti, grace-nourished devotion): the superlative is not earned by austerity but bestowed by Kṛṣṇa's prasāda (grace). The 'antaḥkaraṇa' absorbed in Kṛṣṇa is one whose citta (mind-stuff) has been 'niruddha' (restrained) in Kṛṣṇa alone — not suppressed by yogic effort but drawn in by līlā (divine play). Śraddhā here specifically means āstikyabuddhi (convinced trust) in the ācārya's upadeśa-vākyas (teaching utterances), making the guru-paramparā (teacher lineage) structurally indispensable to this path."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.47"
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      "score": 0.5,
      "english_rendering": "Śrīdhara, concise and traditional, identifies the supreme yogī as the mad-bhakta (My devotee), setting him above all practitioners of yama-niyama (restraint and observance) and similar disciplines. 'Mad-gata antaḥkaraṇa' means a manas (mind) that is mayi-āsakta (attached to Me) — Śrīdhara uses āsakti (attachment) deliberately, inverting the usual ascetic anxiety about attachment: here attachment to Parameśvara Vāsudeva is the highest attainment. The chapter closes with a quiet imperative: 'therefore be My devotee' — presented not as command but as the natural conclusion of all six chapters of karma-yoga and dhyāna-yoga instruction."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
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      "score": 0.5,
      "english_rendering": "Madhusūdana explicitly names the lesser yogīs as worshippers of 'kṣudra-devatā' (minor deities — Vasus, Rudras, Ādityas) and identifies the supreme yogī as one whose antaḥkaraṇa has settled into Vāsudeva through 'puṇya-paripāka-viśeṣa' (a particular ripening of merit) and 'sādhu-saṅga' (company of the good) — acknowledging both karmic and social causation. Uniquely, he holds that this yogī worships Kṛṣṇa 'saguṇaṃ nirguṇaṃ vā' (with or without attributes), resolving the apparent Advaita-Bhakti tension: the distinction is irrelevant once the bhrama (error) of treating Kṛṣṇa as merely one īśvara among many is abandoned. He closes by announcing that this verse sūtrīta (seeds in brief summary form) the entire subsequent six-chapter bloc on bhakti-yoga."
    }
  },
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    "meter": "anuṣṭubh",
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        "bg-shankara",
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    "extraction_date": "2026-04-21",
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    "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
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      {
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  },
  "so_what_questions": [
    "If Kṛṣṇa declares the bhakti-yogī supreme over all meditators and ascetics at the close of Chapter 6 — which has been about dhyāna-yoga — does this retroactively reframe the entire chapter's dhyāna instruction as preliminary scaffolding for bhakti rather than an end in itself?",
    "Rāmānuja's Meru-vs-mustard-seed simile asserts that differences among lesser yogīs collapse to zero when compared with the bhakti-yogī. What are the philosophical stakes of this move: does it honor or erase the effort of other sādhakas (practitioners)?",
    "Madhusūdana allows 'saguṇa or nirguṇa worship' to both qualify as yuktatama. Does this synthesis dissolve the real doctrinal tension between Advaita and Bhakti, or paper over it?",
    "Śaṅkara reads 'mad-gata antaḥkaraṇa' as jñāna-adjacent stabilization; Vallabha reads it as grace-drawn citta. Both cite the same two Sanskrit words. What methodological criterion could adjudicate between them — and does Sūtrakṛt's polysemy-preservation architecture serve as such a criterion?",
    "Madhva's silence on this verse is itself data: why might the Dvaita tradition have found the closing superlative theologically uncomfortable or redundant?",
    "Vallabha's śraddhā is specifically āstikyabuddhi in the ācārya's upadeśa. Does anchoring the supreme yogic state to trust in the teacher's words strengthen or weaken the verse's universality?",
    "The verse is the chapter's capstone and, per Madhusūdana, sūtras the next six chapters. Does its placement as a hinge — closing one hexad, opening another — itself constitute evidence for Indic texts' 'closure-disciplined' compositional architecture (Paper XIX candidate)?"
  ],
  "everyday_applications": {
    "advaita": "Before meditation, explicitly name which 'deity' or concept you are about to place your attention on — and ask whether that object is a finite upādhī (limiting adjunct) or Brahman itself. The Advaita reading demands that antaḥkaraṇa-śodhana (purification of the inner organ) be the goal of every sitting, not comfort or peace. If your practice consistently terminates in a warm relationship with a personal form, Śaṅkara would call that a staging point, not the destination.",
    "viśiṣṭādvaita": "Rāmānuja's mat-priyatva (intense love for the Lord) benchmark asks: could you endure even one moment's separation from Bhagavān with equanimity? Use that as a daily calibration. Kainkarya (service) should be shaped by the full scope of Bhagavān's qualities — vātsalya (tenderness), sauśīlya (accessibility) — which means orienting all acts, including menial ones, as service to a Lord who already loves you unconditionally.",
    "dvaita": "Hold the distinction: you are not Hari, and merging is not the goal. Practically, this means bhajana (worship) should include regular engagement with Madhva's tattva-viveka (discriminative understanding of ontological differences) — not as intellectual exercise but as a devotional act that keeps the relationship honest. Śraddhā here requires you to know what you are devoted to and why, without blurring jīva and Īśvara.",
    "śuddhādvaita": "Vallabha's path removes self-effort as the primary lever: the antaḥkaraṇa is drawn in by Kṛṣṇa's līlā, not forced in by tapas (austerity). The everyday implication is to arrange one's environment — music, imagery, company, daily rhythm — so that Kṛṣṇa's līlā becomes continuously present, lowering the resistance to spontaneous absorption rather than generating willpower to sustain it.",
    "bhakti": "Śrīdhara's reading rehabilitates āsakti (attachment): ordinary life is full of attachments that drain energy; re-anchor the same attachment mechanism to Parameśvara. Practically, identify one domain where you already have strong natural attachment and ask how that attachment's structure — urgency, memory, desire to return — can be redirected toward Bhagavān rather than suppressed.",
    "advaita-bhakti": "Madhusūdana's dual emphasis on puṇya-paripāka (ripened merit) and sādhu-saṅga (good company) points to two levers: long-term cultivation through ethical consistency (which conditions future readiness) and immediate environment (which conditions present receptivity). Rather than debating saguṇa vs. nirguṇa worship, simply ensure that the company you keep is systematically removing the bhrama (error) of treating the Divine as a transactional vending machine."
  },
  "primary_meaning": "Among all yogīs, the one whose inner being is wholly absorbed in Me and who worships Me with *śraddhā* is, in My view, the most deeply integrated."
}