{ "verse_id": "6.9", "mūla": { "devanāgarī": "सुहृन्-मित्रार्य्-उदासीन-मध्य-स्थ-द्वेष्य-बन्धुषु | साधुष्व् अपि च पापेषु सम-बुद्धिर् विशिष्यते", "iast": "suhṛn-mitrāry-udāsīna-madhya-stha-dveṣya-bandhuṣu | sādhuṣv api ca pāpeṣu sama-buddhir viśiṣyate", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 9", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "suhṛd", "lemma": "suhṛd", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सुहृद्" }, { "surface_form": "mitra", "lemma": "mitra", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मित्र" }, { "surface_form": "āri", "lemma": "āri", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "आरि" }, { "surface_form": "udāsīna", "lemma": "udāsīna", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उदासीन" }, { "surface_form": "madhya", "lemma": "madhya", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मध्य" }, { "surface_form": "stha", "lemma": "stha", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "स्थ" }, { "surface_form": "dveṣya", "lemma": "dviṣ", "grammar": "compound gdv (compound member)", "senses_attested_in_panel": [ { "sense": "इति विभागः", "school": "advaita", "weight": 0.8, "witnesses": [ "anandgiri" ] } ], "theme_lists": [], "surface_devanagari": "द्वेष्य" }, { "surface_form": "bandhuṣu", "lemma": "bandhu", "grammar": "locative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बन्धुषु" }, { "surface_form": "sādhuṣu", "lemma": "sādhu", "grammar": "locative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "साधुषु" }, { "surface_form": "api", "lemma": "api", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अपि" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "pāpeṣu", "lemma": "pāpa", "grammar": "locative masculine plural noun", "senses_attested_in_panel": [ { "sense": "प्रतिषिद्धकारिषु सर्वेषु एतेषु समबुद्धिः कः किंकर्मा इत्यव्यापृतबुद्धिरित्यर्थः", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "च योगिनां समं प्रायोजनम् सत्सङ्गमादेरसत्परित्यागादेश्च ज्ञानवृद्धिहेतुत्वेन तेषामवस्यापेक्षितत्वात्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "शास्त्रप्रतिषिद्धकारिष्वपि", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "पापेषु" }, { "surface_form": "sama", "lemma": "sama", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सम" }, { "surface_form": "buddhiḥ", "lemma": "buddhi", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "बुद्धिः" }, { "surface_form": "viśiṣyate", "lemma": "vi-√śiṣ", "grammar": "present indicative pass 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "इति. अत्रविमुच्यते इति परैः (शं.) पठितात्पाठविकल्पादयमेव पाठ उचित इति भावः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "सर्वत उत्कृष्टो भवति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "विशिष्यते" } ], "intertextual_panel": [ { "verse": "12.13", "type": "long-distance thematic echo", "score": 0.8834, "feature_breakdown": { "cosine": 0.8534, "theme_graph": 3.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "12.18", "type": "semantic neighbor", "score": 0.871, "feature_breakdown": { "cosine": 0.871, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "2.63", "type": "cross-chapter thematic parallel", "score": 0.869, "feature_breakdown": { "cosine": 0.859, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "10.4", "type": "cross-chapter thematic parallel", "score": 0.8672, "feature_breakdown": { "cosine": 0.8572, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "13.6", "type": "long-distance thematic echo", "score": 0.866, "feature_breakdown": { "cosine": 0.856, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "4.36", "type": "cross-chapter thematic parallel", "score": 0.8653, "feature_breakdown": { "cosine": 0.8553, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "2.65", "type": "cross-chapter thematic parallel", "score": 0.8647, "feature_breakdown": { "cosine": 0.8547, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } }, { "verse": "2.64", "type": "cross-chapter thematic parallel", "score": 0.8641, "feature_breakdown": { "cosine": 0.8541, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 0.0, "stem_prefix": 0.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_6.9", "anandgiri_6.9" ], "score": 0.5, "english_rendering": "The one who holds equal understanding (sama-buddhi) toward friend (suhṛt), ally (mitra), foe (ari), neutral (udāsīna), mediator (madhyastha), the hateful (dveṣya), kinsman (bandhu), the virtuous (sādhu), and the sinful (pāpa) — that person is distinguished (viśiṣyate) among all who are established in yoga. Śaṅkara reads sama-buddhi not as emotional warmth toward all, but as the mind's disengagement from the project of reckoning: the ātman has no stake in whether another is benefactor or enemy, because the ego-ledger that tracks such distinctions has dissolved. The term viśiṣyate admits the variant vi-mucyate — 'is liberated' — signalling that equal-sightedness is not merely social virtue but the fruit of jñāna; the yogārūḍha who achieves it is the best (uttama) among all yogins.", "divergence_note": "Śaṅkara: 'kim-karma ity-avyāpṛta-buddhiḥ' — whose mind is uninvolved in the accounting of actions; viśiṣyate / vimucyate variant noted; sarvebhyo yogārūḍhānām ayam uttamaḥ" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.9", "vedantadeshika_6.9" ], "score": 0.5, "english_rendering": "Rāmānuja catalogues six relational modes — the benefactor by nature (suhṛt), the affectionate helper (mitra), the incidental enemy (ari), the fully disinterested bystander (udāsīna), the congenital neutral (madhyastha), the congenital ill-wisher (dveṣya), and the birth-kin (bandhu) — and observes that for the yogī whose sole purpose is ātma-prāpti, none of these relationships supply either motive or obstacle. The yogī's equal regard (sama-buddhi) dissolves not because persons are unreal, but because the yogī has recognised that self-realisation has no allies and no enemies among finite beings. Such a person is distinguished (viśiṣyate) as fit (arha) for sustained yoga-practice — sama-buddhi is prerequisite disposition, not final liberation.", "divergence_note": "Rāmānuja: 'ātmaikaprayo­janatayā suhṛnmitrādibhiḥ prayojanābhāvād virodhābhāvāc ca teṣu samabuddhiḥ yogābhyāsārhattve viśiṣyate'" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.9", "jayatirtha_6.9" ], "score": 0.5, "english_rendering": "Madhva grounds equal regard in an ontological fact: all jīvas are by their intrinsic nature (svataḥ) pure consciousness (cid-rūpa), entirely free of defect; whatever appears as saintliness or sinfulness in a person is the work of the inner instrument (antaḥkaraṇa) and is ultimately ordained by Īśvara, not self-generated. The yogī who sees this — that no jīva originates its own virtue or vice, that all differentiation is Bhagavān's dispensation — holds genuinely equal vision without collapsing the real distinctions that govern worship: Madhva insists that equal vision (sama-dṛṣṭi) does not mean equal worship (pūjā-sāmya), and cites the Brahma-vaivarta-purāṇa that offering equivalent honour to unequals, or unequal honour to equals, causes even a god to fall.", "divergence_note": "Madhva: 'svataḥ sarvepy cid-rūpāḥ sarvadoṣa-vivarjitāḥ / jīvās teṣāṃ tu ye doṣās ta upādhi-kṛtā matāḥ' — defects belong to the upādhi, not the jīva; pūjā-sāmya vs. sama-dṛṣṭi distinction from Brahma-vaivarta citation" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.9" ], "score": 0.5, "english_rendering": "Vallabha comments on verses 6.8–6.9 together: the yogārūḍha is 'filled (tṛpta) with knowledge (jñāna) and direct experience (vijñāna),' and it is precisely this saturation that produces steadiness amid all relational difference. Because the yogī's ātman rests in Kṛṣṇa — kūṭa-stha, immovable as an anvil — the entire field of suhṛt and ari, sādhu and pāpa, appears as Kṛṣṇa's own līlā-range, neither threatening nor seducing the self. Vallabha's bhāṣya is compressed (shared with 6.8) and does not enumerate the six categories individually; the doctrinal point is that sama-buddhi is the overflow of devotional fullness (tṛpti), not an achieved detachment.", "divergence_note": "Vallabha (joint commentary on 6.8–6.9): 'jñāna-vijñānā­bhyāṃ tṛpta ātmā yasya kūṭe sthitopy ukta ity ucyate sa yogī suhṛdādiṣu tad-vipariiteṣu ca samabuddhir adhikataro bhavatīti viśiṣyate' — NOTE: Vallabha gives no individual etymological analysis of the six categories" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.9" ], "score": 0.5, "english_rendering": "Śrīdhara Svāmī gives clean etymological distinctions: suhṛt — the natural well-wisher (svabhāvenaiva hitāśaṃsī); mitra — helper moved by affection (sneha-vaśena); ari — the killer; udāsīna — indifferent to both sides in a quarrel; madhyastha — wishing good to both sides; dveṣya — the object of one's own aversion; bandhu — the related one; sādhu — the virtuous; pāpa — the vicious. The devotionally-inflected gloss turns on the phrase rāga-dveṣa-ādi-śūnyā buddhi — a mind empty of attachment and aversion toward all these. This is the mark of true excellence (viśiṣṭaḥ): not equanimity as indifference, but the absence of the interior distortion that makes some persons feel like threats and others like props.", "divergence_note": "Śrīdhara: 'samā rāgadveṣādiśūnyā buddhir yasya sa tu viśiṣṭaḥ' — the six categories enumerated with distinct etymologies" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.9" ], "score": 0.5, "english_rendering": "*Suhṛt* (the well-wisher) is *prati-upakāram anapekṣya* (without expecting a return benefit) and *pūrva-snehaṃ sambandhaṃ ca vinā* (even without prior affection or kinship), one who benefits another. *Mitra* is *snehena upakārakaḥ* — the helper moved by affection. *Ariḥ* is *svakṛtāpakāram anapekṣya svabhāva-krauryeṇa apakartā* — the one who harms by innate cruelty, without regard for harm first done to him. *Udāsīna* remains indifferent to both parties in a dispute; *madhyastha* wishes well to both disputants. *Dveṣya*, by contrast, is *svakṛtāpakāram apekṣya apakartā* — the harmer who acts in proportion to harm received, a morally charged distinction that separates him from the *ari*. *Bandhu* benefits through kinship alone. Among all these — among the virtuous, *śāstravidhita-kāriṣu* (those who act as scripture enjoins), and even among the sinful, *śāstra-pratiṣiddha-kāriṣu* (those who do what scripture forbids), and by the *ca* among all others besides — the one who is *sama-buddhiḥ* is *kiṃ karma ity avyāpṛta-buddhiḥ*, whose mind is uninvolved in the question 'what is this action?', and who is *sarvatra rāga-dveṣa-śūnyaḥ* — empty of attraction and aversion everywhere. Such a one *viśiṣyate sarvataḥ utkṛṣṭo bhavati*: excels, is preeminent in every direction. The alternate reading *vimucyate* — 'is liberated' — carries the same force. This *sama-buddhi* is the crown of the yoga path Kṛṣṇa has been unfolding, and for Madhusūdana it is inseparable from *rāga-dveṣa-śūnyatā* as the inner ground of *bhakti*.", "divergence_note": "Madhusūdana: 'rāgadveṣaśūnyo viśiṣyate sarvata utkṛṣṭo bhavati / vimucyate iti vā pāṭhaḥ'; the ari/dveṣya distinction — *svakṛtāpakāram anapekṣya svabhāva-krauryeṇa* vs *svakṛtāpakāram apekṣya apakartā* — is Madhusūdana's own fine-grained parsing, absent in Śaṅkara and Śrīdhara." } }, "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": "अपि च", "role": "supporting", "other_verses_in_list": [ "2.8", "2.31", "4.36", "6.25", "9.30", "11.2", "15.18", "17.10", "17.12" ] }, { "list": "उदासीन", "role": "supporting", "other_verses_in_list": [ "9.9", "12.16", "14.23" ] }, { "list": "द्वेष", "role": "supporting", "other_verses_in_list": [ "2.57", "2.64", "3.34", "3.36", "5.3", "7.27", "9.29", "12.13", "12.17", "13.6", "14.22", "18.10", "18.23", "18.51" ] }, { "list": "द्वेष्य", "role": "supporting", "other_verses_in_list": [ "9.29" ] }, { "list": "बुद्धि", "role": "supporting", "other_verses_in_list": [ "2.19", "2.39", "2.41", "2.44", "2.49", "2.50", "2.51", "2.52", "2.53", "2.63", "2.65", "2.66", "3.1", "3.2", "3.3", "3.26", "3.40", "3.42", "4.18", "5.17", "5.20", "5.28", "6.21", "6.43", "7.4", "7.5", "7.10", "8.7", "10.4", "10.10", "12.8", "12.14", "13.5", "15.20", "18.16", "18.17", "18.30", "18.31", "18.32", "18.37", "18.49", "18.57" ] }, { "list": "सुहृद्", "role": "supporting", "other_verses_in_list": [ "9.16", "9.17", "9.18" ] } ], "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": [ "viśiṣyate: viśiṣ -> vi-√śiṣ" ] } ] }, "so_what_questions": [ "Does Kṛṣṇa's praise of sama-buddhi require erasing moral distinctions between sādhu and pāpa, or does Madhva's reading — equal intrinsic vision, differentiated worship — resolve the tension?", "Śaṅkara reads viśiṣyate / vimucyate as near-synonyms; does the liberation promised here belong to the yogī who achieves sama-buddhi, or is sama-buddhi merely evidence of liberation already attained?", "Rāmānuja frames sama-buddhi as fitness for yoga-practice (yogābhyāsa-ārhattva), not its culmination — how does this gradualism differ from Śaṅkara's collapsed equation of equal vision with mukti?", "Madhusūdana distinguishes ari (harms by nature, unprovoked) from dveṣya (harms in proportion to harm received) — does the Gītā require the yogī to hold equal regard toward both despite the moral difference in culpability?", "Vallabha derives sama-buddhi from devotional saturation (tṛpti) rather than effortful discipline — what does this imply for practitioners who seek equanimity without first achieving that saturation?", "The verse pairs sādhu and pāpa inside a list of relational categories (friend, foe, kin) — is the Gītā collapsing social and moral difference under one rubric, or are the two halves of the verse making distinct points?", "Every bhāṣya preserves the word viśiṣyate ('is distinguished / excels') — if sama-buddhi dissolves all distinctions, what is the status of the distinction that identifies the sama-buddhi yogī as superior?" ], "everyday_applications": { "advaita": "In a conflict between two colleagues, refuse to build a private mental ledger of who has helped or harmed you; the mind's disengagement from that accounting (avyāpṛta-buddhi) is the practice — not forced warmth, but the conscious dropping of the grievance-score.", "viśiṣṭādvaita": "Before a difficult conversation, anchor yourself in your single telos — the relationship with Bhagavān — and notice how both the ally who will help you and the critic who will not become equally incidental; proceed without expecting either to fulfil or obstruct that telos.", "dvaita": "When a colleague's behaviour seems either admirable or contemptible, remind yourself that their virtue or vice is Īśvara's dispensation through their particular antaḥkaraṇa — then adjust your response according to what dharma requires in this situation, not according to what your preference demands.", "śuddhādvaita": "Cultivate sama-buddhi not by practising detachment toward difficult people but by deepening your direct experience (vijñāna) of Kṛṣṇa's presence; as that saturation grows, the field of friend and foe loses its power to disturb without any separate effort to become equanimous.", "bhakti": "Examine whether your internal response to a person is distorted by rāga (you need them) or dveṣa (you resent them); Śrīdhara's definition of viśiṣṭa is the mind empty of both distortions — use each interaction as a diagnostic of which distortion is active, then gently dismantle it.", "advaita-bhakti": "Distinguish clearly between the person who wrongs you from natural cruelty (Madhusūdana's ari — svabhāva-krauryeṇa) and the person who wrongs you in proportion to a wrong you first did them (dveṣya); hold equal interior regard toward both while allowing your outer response to track the actual moral difference — this is the integration of jñāna and bhakti in daily ethics." }, "primary_meaning": "The one whose mind holds equal ground toward well-wisher, friend, foe, bystander, mediator, the hateful, kinsman, the virtuous, and the sinful is distinguished above all." }