{ "verse_id": "6.5", "mūla": { "devanāgarī": "उद्धरेद् आत्मनात्मानं नात्मानम् अवसादयेत् | आत्मैव ह्य् आत्मनो बन्धुर् आत्मैव रिपुर् आत्मनः", "iast": "uddhared ātmanātmānaṃ nātmānam avasādayet | ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 5", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "uddharet", "lemma": "ud-√dhṛ", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उद्धरेत्" }, { "surface_form": "ātmanā", "lemma": "ātman", "grammar": "instrumental masculine singular noun", "senses_attested_in_panel": [ { "sense": "आत्मानं ततः उत् ऊर्ध्वं हरेत् उद्धरेत् योगारूढतामापादयेदित्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "मनसा विषयाननुषक्तेन मनसा आत्मानम् उद्धरेत्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "विवेकयुक्तेनात्मानं संसारादुद्धरेन्नत्ववसादयेदधो न नयेत्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "विवेकयुक्तेन मनसा आत्मानं स्वं जीवं संसारसमुद्रे निमग्नं", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "आत्मना" }, { "surface_form": "ātmānam", "lemma": "ātman", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मानम्" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "ātmānam", "lemma": "ātman", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मानम्" }, { "surface_form": "avasādayet", "lemma": "ava-√sāday", "grammar": "present optative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "न अधः नयेत् न अधः गमयेत्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "। आत्मा एव मन एव हि आत्मनो बन्धुः तद् एव आत्मनो रिपुः।", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "अवसादयेत्" }, { "surface_form": "ātmā", "lemma": "ātman", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मा" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "hi", "lemma": "hi", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "हि" }, { "surface_form": "ātmanaḥ", "lemma": "ātman", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [ { "sense": "बन्धुः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "स्वस्य बन्धुरुपकारकः रिपुरपकारकश्च", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "आत्मनः" }, { "surface_form": "bandhuḥ", "lemma": "bandhu", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बन्धुः" }, { "surface_form": "ātmā", "lemma": "ātman", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आत्मा" }, { "surface_form": "eva", "lemma": "eva", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "एव" }, { "surface_form": "ripuḥ", "lemma": "ripu", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "रिपुः" }, { "surface_form": "ātmanaḥ", "lemma": "ātman", "grammar": "genitive masculine singular noun", "senses_attested_in_panel": [ { "sense": "बन्धुः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "स्वस्य बन्धुरुपकारकः रिपुरपकारकश्च", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "आत्मनः" } ], "intertextual_panel": [ { "verse": "6.6", "type": "next-verse continuation", "score": 0.9127, "feature_breakdown": { "cosine": 0.8627, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.7337, "stem_prefix": 5.0 } }, { "verse": "7.18", "type": "lemma-family resonance", "score": 0.9026, "feature_breakdown": { "cosine": 0.8426, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.0004, "stem_prefix": 6.0 } }, { "verse": "13.28", "type": "shared-vocabulary echo", "score": 0.8995, "feature_breakdown": { "cosine": 0.8495, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.8491, "stem_prefix": 5.0 } }, { "verse": "6.11", "type": "cross-chapter thematic parallel", "score": 0.8977, "feature_breakdown": { "cosine": 0.8477, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.4452, "stem_prefix": 4.0 } }, { "verse": "10.18", "type": "shared-vocabulary echo", "score": 0.8976, "feature_breakdown": { "cosine": 0.8476, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.8491, "stem_prefix": 5.0 } }, { "verse": "5.16", "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": 4.3729, "stem_prefix": 4.0 } }, { "verse": "9.30", "type": "cross-chapter thematic parallel", "score": 0.8956, "feature_breakdown": { "cosine": 0.8256, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.0004, "stem_prefix": 6.0 } }, { "verse": "6.20", "type": "shared-vocabulary echo", "score": 0.8943, "feature_breakdown": { "cosine": 0.8543, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.6689, "stem_prefix": 4.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_6.5", "anandgiri_6.5" ], "score": 0.5, "english_rendering": "Śaṅkara reads both ātman-instances as the same non-dual Self: the buddhi-governed manas (ātmanā, instrumental) must haul the jīva-ātman (ātmānam, accusative) out of the ocean of saṃsāra and install it in the state of yoga-ārūḍha. The famous doubling is not two entities but one Self acting as its own lever — since no external bandhu (friend) genuinely liberates, all worldly affection (sneha) itself becomes a fresh fetter. The ripuh (enemy) is equally internal: whatever drags the Self downward is the Self's own unregulated momentum, never an outside agent.", "divergence_note": "saṃsārasāgare nimagnām ātmanā ātmānam uddharet yogārūḍhatām āpādayet — Śaṅkara §6.5" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.5", "vedantadeshika_6.5" ], "score": 0.5, "english_rendering": "Rāmānuja identifies ātmanā as manas (mind) in its two possible orientations: when the mind clings to viṣaya (sense-objects) it sinks the jīva — that is the ripuh; when it turns away from viṣaya toward Bhagavān it raises the jīva — that is the bandhu. The jīva and Paramātman are ontologically distinct (viśiṣṭa-advaita — qualified non-duality), so the 'lifting' is not self-subsistent: the mind that lifts is itself a mode (prakāra) of the Lord, acting as His instrument. Kainkarya (service-orientation) is what makes the mind a friend.", "divergence_note": "manas viṣayān anuṣaktena ātmānam uddharet tad-viparītena na avasādayet — Rāmānuja §6.5" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.5", "jayatirtha_6.5" ], "score": 0.5, "english_rendering": "Madhva's comment is terse — he flags that yoga-ārohah (the ascent to yoga) requires prayatna (deliberate effort) by the jīva, and that the imperative uddharet points to this effort as the jīva's own task under Hari's sovereignty. The jīva is neither self-sufficient nor identical to Brahman: the 'self that is its own friend' means the jīva that exercises viveka (discrimination) within its permanently subordinate (tāratamya) station assists Hari's grace; the 'self that is its own enemy' is the jīva that collapses that discipline. Brahman is never the referent of ātman here.", "divergence_note": "yogārohah prayatnena kartavyah ity āha uddhared ity ādinā — Madhva §6.5" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.5" ], "score": 0.5, "english_rendering": "Vallabha foregrounds the ānuṣañjana (clinging) metaphor: performing karma while refusing to attach oneself to viṣaya (objects) is precisely how ātmā raises ātmānam — there is no external karta (doer), no bandhu, no bāndhava who can do this work. He cites the Bhāgavata (5.5.19): 'One who does not release the surrendered from death is no guru, no kinsman.' The practical upshot for Puṣṭi-mārga is stark — Kṛṣṇa alone grants prasāda (grace) for this ascent; the jīva's 'self-effort' is itself Kṛṣṇa's śakti moving from within, so 'ātmā = friend' ultimately resolves into the ānanda-maya (bliss-constituted) divine nature indwelling the sādhaka.", "divergence_note": "ātmanaiva ātmānam uddharet nāvasādayet; ātmaiva kartā na paro bāndhv-ādir bhavati — Vallabha §6.5; Bhāgavata 5.5.19 cited" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.5" ], "score": 0.5, "english_rendering": "Śrīdhara reads ātmanā as 'the self endowed with viveka (discernment)': by that discerning faculty the sādhaka is to examine the contrast — mokṣa comes through vairāgya (detachment), bondage through rāgādi (passion-nature) — and then actually abandon rāgādi-svabhāva. The verse functions as an interior forensic audit: manas freed from saṃga (attachment) becomes bandhu; manas seized by saṃga becomes ripuh. Bhakti-inflection appears in the word upakāraka (benefactor) — a devotional register more personal than Śaṅkara's dialectics.", "divergence_note": "ātmanā vivekayuktena ātmānam saṃsārād uddharet; manaḥsaṃgād uparata ātmanaḥ bandhuḥ upakārakaḥ ripuḥ apakārakaḥ — Śrīdhara §6.5" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.5" ], "score": 0.5, "english_rendering": "Madhusūdana layers Śaṅkara's structure with a bhakti-affective tonality: the jīva sunk in saṃsāra-samudra (the ocean of saṃsāra) must be hauled upward by viveka-yukta manas — that is the self-as-friend. The self-as-enemy is the self that enters the prison-house of viṣaya-bandhana (sense-bondage) and spins silk around itself like a kośakāra (silkworm). The synthesis is precise: even worldly bandhu (relative) becomes a fresh bondage through sneha-anubandha; Kṛṣṇa-bhakti is what converts manas from silkworm into rescuer, because bhakti is the viveka that actually works.", "divergence_note": "ātmā viṣayabandhana-āgāra-praveśāt kośakāra iva ātmanaḥ ripuḥ — Madhusūdana §6.5" } }, "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": "आत्मनः", "role": "supporting", "other_verses_in_list": [ "5.16", "6.11", "6.19", "16.21", "16.22" ] }, { "list": "कर्मयोग", "role": "supporting", "other_verses_in_list": [ "2.53", "3.3", "3.18", "3.28", "4.1", "4.12", "4.24", "5.2", "5.3", "5.5", "12.11" ] }, { "list": "ज्ञानयोग", "role": "supporting", "other_verses_in_list": [ "2.53", "3.3", "3.28", "7.2" ] }, { "list": "भक्तियोग", "role": "supporting", "other_verses_in_list": [ "2.53", "7.2", "12.11" ] } ], "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": [ "uddharet: uddhṛ -> ud-√dhṛ", "avasādayet: avasāday -> ava-√sāday" ] } ] }, "so_what_questions": [ "If the same ātman is both bandhu and ripuh, what changes — the ātman's nature or its orientation? And if it is only orientation that changes, who or what orients it?", "Śaṅkara says worldly bandhu is actually a fetter (sneha-bandhana) — does that mean all human intimacy is structurally hostile to mokṣa, or only unexamined intimacy?", "Rāmānuja locates the entire contrast in manas facing toward or away from viṣaya — is disciplining manas then a practice of attention, and if so, what is attention-discipline concretely?", "Madhva insists the jīva can never be self-sufficient yet the verse commands uddharet (raise yourself) — how do Dvaita commentators hold deliberate effort and divine sovereignty without contradiction?", "Madhusūdana's kośakāra (silkworm) image: the silkworm constructs its own prison from its own substance. What is the psychological analog — which mental products bind us precisely because they are our own?", "All six schools treat the verse as transitional (following from yoga-ārūḍha of 6.4) — what does that structural placement imply about when this self-knowledge becomes accessible versus premature?", "The verse offers no external reference point — no guru, no scripture, no community. Is this a counsel of radical interiority, or does it presuppose that the external has already been properly engaged?" ], "everyday_applications": { "advaita": "Before a difficult conversation, identify the internal voice urging avoidance or reactivity as the ripuh — not the other person — and the voice urging clear-eyed presence as the bandhu. No external mediator can make that choice; noticing the split is the practice.", "viśiṣṭādvaita": "When manas compulsively replays a grievance (viṣaya-anuṣakta), consciously redirect it toward a quality of Bhagavān relevant to the situation — patience, beauty, largeness. That re-orientation of the same manas from clinging to offering is the shift from ripuh to bandhu, practiced in small repetitions daily.", "dvaita": "Treat any disciplined skill-building (vyāyāma, sādhana, study) as the prayatna (effort) Madhva flags — knowing Hari is the sovereign does not excuse laxity; the jīva that exercises its allotted viveka under that sovereignty is cooperating with grace rather than presuming on it.", "śuddhādvaita": "Vallabha's Bhāgavata citation applies to the inner circle: if a relationship, habit, or community system is structurally unable to help you 'release from death' — that is, unable to support real transformation — it is no true bandhu regardless of affective warmth. Assess relationships by their liberation-function, not their comfort-function.", "bhakti": "Śrīdhara's forensic audit in practice: at the end of a day, ask which choices moved toward vairāgya (reduced compulsive wanting) and which fed rāgādi (passion-momentum). The manas that ran the audit honestly is the bandhu; the manas that rationalized the rāgādi choices is the ripuh. No external judge needed.", "advaita-bhakti": "Madhusūdana's kośakāra image as diagnostic: notice when you are spinning narrative around a wound or identity — each layer feels self-protective but actually thickens the prison. Bhakti-kīrtana (devotional chanting) or any practice that interrupts the spinning is the viveka-yukta ātman acting as its own rescuer." }, "primary_meaning": "Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy." }