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?

Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy. See seven-school commentary at https://gita.ekrasworks.com/gita/6/5.

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?

Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy. See seven-school commentary at https://gita.ekrasworks.com/gita/6/5.

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?

Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy. See seven-school commentary at https://gita.ekrasworks.com/gita/6/5.

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?

Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy. See seven-school commentary at https://gita.ekrasworks.com/gita/6/5.

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?

Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy. See seven-school commentary at https://gita.ekrasworks.com/gita/6/5.

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?

Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy. See seven-school commentary at https://gita.ekrasworks.com/gita/6/5.

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?

Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy. See seven-school commentary at https://gita.ekrasworks.com/gita/6/5.

BG 6.5 — Dhyāna-Yoga — Sūtrakṛt-Gītā

Bhagavad Gītā 6.5Chapter 6 · Dhyāna-Yoga · Krishna → Arjuna · anuṣṭubh

उद्धरेदात्मनात्मानं नात्मानमवसादयेत् ।

आत्मैव ह्यात्मनो बन्धुरात्मैव रिपुरात्मनः ॥

uddhared ātmanātmānaṃ nātmānam avasādayet

ātmaiva hy ātmano bandhur ātmaiva ripur ātmanaḥ

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy.

Bhāṣyakāra purports

Śaṅkaraadvaita
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: saṃsārasāgare nimagnām ātmanā ātmānam uddharet yogārūḍhatām āpādayet — Śaṅkara §6.5
Rāmānujaviśiṣṭādvaita
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: manas viṣayān anuṣaktena ātmānam uddharet tad-viparītena na avasādayet — Rāmānuja §6.5
Madhvadvaita
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: yogārohah prayatnena kartavyah ity āha uddhared ity ādinā — Madhva §6.5
Vallabhaśuddhādvaita
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: ātmanaiva ātmānam uddharet nāvasādayet; ātmaiva kartā na paro bāndhv-ādir bhavati — Vallabha §6.5; Bhāgavata 5.5.19 cited
Śrīdharabhakti
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: ātmanā vivekayuktena ātmānam saṃsārād uddharet; manaḥsaṃgād uparata ātmanaḥ bandhuḥ upakārakaḥ ripuḥ apakārakaḥ — Śrīdhara §6.5
Madhusūdanaadvaita-bhakti
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: ātmā viṣayabandhana-āgāra-praveśāt kośakāra iva ātmanaḥ ripuḥ — Madhusūdana §6.5

ekras · bhāṣya

Lift the self by the self; do not let the self sink. The self alone is the friend of the self; the self alone is the enemy. Two halves; the first is command, the second is reasoning. The verse is the chapter's most quoted aphorism, and the panel reads it with discriminating care.

Shankara reads both atman-instances as the same non-dual Self. The buddhi-governed manas — atmana, instrumental case — must haul the jiva-atman — atmanam, accusative — out of the ocean of samsara and install it in the yoga-arudha state. The famous doubling is not two entities; it is one Self acting as its own lever, because no external bandhu genuinely liberates and no external ripuh genuinely binds. The agency is interior because the bondage was interior.

Ramanuja identifies atmana as manas in its two possible orientations. When the mind clings to vishaya, it sinks the jiva — that is the ripuh. When it turns away from vishaya toward Bhagavan, it raises the jiva — that is the bandhu. The jiva and Paramatman remain ontologically distinct; the lifting is not self-subsisting, but the manas that does the lifting is the jiva's own.

Madhva keeps the dependence-frame steady. Yoga-aroha requires prayatna — deliberate effort — by the jiva, and the imperative uddharet points to this effort as the jiva's own task under Hari's sovereignty.

Madhusudana layers Shankara's structure with a bhakti-affective tonality. The jiva sunk in samsara-samudra must be hauled upward by viveka-yukta manas — that is atma as bandhu. The self-as-enemy is the self that enters the prison of vishaya-bandhana and spins silk around itself like a kosha-kara, the silkworm building its own enclosure.

Context

where

Chapter 6 · Dhyāna-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 6.4

When you stop grasping at sense-objects and actions, and renouncing all intention has become your character, you are called established in yoga.

What's going on

Lift yourself up; do not let yourself sink. The self is its own best friend and its own worst enemy.

Sūtras through this verse (63)

RamsukhdasclassicalA

What binds you (and how to let go)between

6.1True renouncing acts; drops the inner hook.───→here6.5───→7.30Hold the Lord through every layer of life.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)between

2.39Practice seam begins.───→here6.5───→6.46The yogi outranks every other path.

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

5.14The soul rules the inert; the Lord rules the soul.───→here6.5───→6.9Souls differ by nature not by accident alone.

show all 63

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

6.1Renouncer and yogi together───→here6.5───→9.22Yogakshema as offering returned

MadhusūdanaclassicalB

Different students need different teachingsbetween

6.1The renouncer and yogi are one under two views.───→here6.5───→7.16Four kinds of devotee, ranked by ripeness.

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

6.1Renouncing too lives by purity of mind.───→here6.5───→16.1The dispositions decide who can even begin.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

6.1The fruit-unattached one is yogi and renouncer.───→here6.5───→9.22The undivided ones the Lord himself sustains.

MadhusūdanaclassicalG

Knowing and acting cannot run togetherbetween

6.1Calling a karma-yogi 'renouncer' is only a courtesy.───→here6.5───→18.1At the very end, the line still holds.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

3.1The architecture ends in living-liberation, then bodily.───→here6.5───→6.46The yogi with mind-stilled stands above mere knowing.

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesapproach

───→here6.5───→7.1The chapter elaborates the prior bhajana-line.

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherapproach

───→here6.5───→7.1A bow to the bliss-cloud, Nanda's son, opens seven.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

3.8Even keeping the body alive requires action.───→here6.5───→6.40A fallen seeker still keeps the human birth.

RamsukhdasclassicalC

Desire is the root — not actionbetween

5.26With desire gone, the goal stands on all sides.───→here6.5───→6.24Renounce every desire born of will.

RamsukhdasclassicalG

Equanimity in everythingbetween

5.19A mind in equality has already won.───→here6.5───→6.8Clay, stone, and gold are all level to him.

RamsukhdasclassicalH

All paths arrive at the same roombetween

5.4Insight and practice are not two paths.───→here6.5───→6.46The lover outranks every other yogi.

RamsukhdasclassicalK

The body is not yoursbetween

6.3Body, senses, and mind: none of them yours.───→here6.5───→13.20Nature causes the act; you only experience.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here6.5───→

RamsukhdasclassicalI

The Lord already inside the heartapproach

───→here6.5───→6.30See Me everywhere, I am never lost.

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)between

6.1The renouncer and yogi are the same person.───→here6.5───→7.1Open the second ṣaṭka: mind clung to Me.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

6.1The renouncer is the one who acts for Me.───→here6.5───→9.27Whatever you do, do it as offering.

MadhvaclassicalT3

Ranking is real — and it never collapsesbetween

4.6Avatāras differ in their fullness of Hari.───→here6.5───→6.9Devas, asuras, mortals are three native kinds.

MadhvaclassicalT6

Citation is the spine — texts carry the loadbetween

4.8Ṛgveda khilas explain the descent as play.───→here6.5───→6.6Maitrāyaṇī defines the stilled mind.

MadhvaclassicalT7

Action and knowledge — never rivalsbetween

6.1The renouncer and yogi are one person, two names.───→here6.5───→18.2The ritualists' śruti fixes the closing definition.

MadhvaclassicalT8

Direct vision — the only proximate causebetween

5.16Mediated knowing is just the first step.───→here6.5───→6.7The stilled mind sees the seated supreme self.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonebetween

2.72Many lives of bhakti precede the final crossing.───→here6.5───→6.30Devotion brings what the seeker cannot earn.

MadhvaclassicalT12

Closure by gloss — the small repertoirebetween

5.7'Self of all' resolves to the Lord himself.───→here6.5───→6.20'Self' here is not soul but the Lord within.

VallabhaclassicalC

Drop the doer, not the deedbetween

6.1Real renouncing keeps the act alive.───→here6.5───→18.1The closing chapter reopens this question.

VallabhaclassicalD

Chapter-opening preludesbetween

6.1Prelude binds yoga to puṣṭi-bhakti.───→here6.5───→7.1Seven-verse prelude opens the bhakti-ṣaṭka.

VallabhaclassicalE

Three paths, one teaching orderbetween

6.1The two paths are one through fruit-renouncing act.───→here6.5───→6.46The lover outranks the wise and the disciplined.

VallabhaclassicalH

Stilling the mind — into the Lordbetween

2.48Yoga itself is just sameness of mind.───→here6.5───→6.46The yogi closing the ṣaṭka is a mind-stiller.

RāmānujaclassicalA

World as the Lord's body (antaryāmin)approach

───→here6.5───→7.4Two natures of the Lord: matter and selves.

RāmānujaclassicalE

Bhakti as continuous recollectionapproach

───→here6.5───→7.17I am dearest to him.

RāmānujaclassicalF

Two prakṛtis · jīva as eternal aṃśaapproach

───→here6.5───→7.4Lower nature: matter.

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata simileapproach

───→here6.5───→7.18He is My self; I cannot hold without him.

VallabhaclassicalB

Grace alone — the technical markapproach

───→here6.5───→7.18The wise one is Myself, by grace alone.

VallabhaclassicalK

Aphorism, gloss, full commentaryapproach

───→here6.5───→6.47Six chapters of aphorism close at this verse.

Gauravmoderncivilizational_air_conditioning

'Uddhared atmanatmanam natmanam avasadayet.' Lift yourself by yourself, do not lstation · station 6/6

───→here6.5───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsbetween

4.34Paramparā / direct transmission. 'Tad viddhi pranipatena pariprashnena sevaya, u───→here6.5───→6.11Mudra and posture. 'Shuchau deshe pratishthapya sthiram asanam atmanah.' Establi

Gauravmodernheart_leadership

Heart Leadershipbetween

2.48'Yoga-sthah kuru karmani sangam tyaktva Dhananjaya, siddhy-asiddhyoh samo bhutva───→here6.5───→6.7'Jitatmanah prashantasya paramatma samahitah.' For the self-conquered, in-peace,

Gauravmodernthree_yogas_braid

Three Yogas Braidbetween

5.5'Yat sankhyaih prapyate sthanam tad yogair api gamyate.' The place reached by sa───→here6.5───→6.46'Tapasvibhyo'dhiko yogi jnanibhyo'pi mato'dhikah, karmibhyash chadhiko yogi tasm

Gauravmodernwitness_self_neti_neti

Witness Self Neti Netibetween

2.20'Na jayate mriyate va kadachit, nayam bhutva bhavita va na bhuyah, ajo nityah sh───→here6.5───→6.20'Yatroparamate chittam niruddham yoga-sevaya, yatra chaivatmana'tmanam pashyann

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

2.1First hexad opens, tvam-pada implicit.───→here6.5───→6.46Inner-self hexad closes; pivot prepared.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

5.1Two saṃnyāsas: fruit and means.───→here6.5───→6.46Yogin vs. jñānin: not synonyms.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentbetween

2.39Wisdom section wound up here.───→here6.5───→6.46Dhyāna section sealed: yogin is supreme.

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelapproach

───→here6.5───→7.1Upāsya and tat-pada in apposition. Anchor.

ĀnandagiriclassicalJ

Prakṛti is never autonomousapproach

───→here6.5───→7.4Two-fold prakṛti is the Lord's own power.

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

6.1Soft sense of renouncer───→here6.5───→18.49Naishkarmya-siddhi by sannyāsa

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

6.1The fire-keeper is renouncer only in a soft sense.───→here6.5───→18.49Action-freedom comes from full renunciation.

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionbetween

3.1Arjuna's question resolves 2.49's hint.───→here6.5───→6.47Top-yogin clause — the chapter-7 hinge.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

6.1The renouncer and yogi are one figure.───→here6.5───→6.46The yogi outranks tapasvi, jñāni, karmin.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spinebetween

6.1Pure mind is not yet release: now meditate.───→here6.5───→8.1Now, the questions of Brahman and self.

ŚaṅkaraclassicalI

The lover and the knower are one personapproach

───→here6.5───→7.16Of the four devotees, the knower is dearest.

VedāntadeśikaclassicalB

Prapatti — bhakti's access for those the long path defeatsapproach

───→here6.5───→7.14Those who take refuge cross the māyā.

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyaapproach

───→here6.5───→7.21Deity-worship: His self-arrangement of grace.

ŚrīdharaclassicalC

Devotion is both the way and the homeapproach

───→here6.5───→6.47Be a devotee: that is the meaning.

ŚrīdharaclassicalH

The grammar of single-pointednessapproach

───→here6.5───→7.14Undivided love crosses the great mist.

ŚrīdharaclassicalK

Death-memory as the test of daily habitapproach

───→here6.5───→8.5Whoever remembers Me at the last reaches Me.

ŚaṅkaraclassicalG

After knowing, act only to hold the worldexit

5.8I do nothing at all, says the knower.───→here6.5───→

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentbetween · v2

6.4Renounced in resolve───→here6.5───→6.35Practice and dispassion

Ekrasmodernmeditation

Meditation — the dhyāna tourapproach · v2

───→here6.5───→6.10Solitary seat

Ekrasmodernbhakti

Bhakti — devotion pathapproach · v2

───→here6.5───→7.16Four kinds of bhakta

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

6.1Householder is not figurative saṁnyāsin.───→here6.5───→7.13Why this declaration? The gloss must answer.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyabetween

6.1Karma-yoga is outer; samādhi-yoga inner.───→here6.5───→7.1First ṣaṭka closed; new pratijñā opens.

Śabda · lemmas (8 unique · 15 occurrences)

आत्मना·आत्मानम्·आत्मा·आत्मनः ātman ×7 — the Self, soul; one's own self · instrumental masculine singular noun / accusative masculine singular noun / nominative masculine singular noun / genitive masculine singular noun · also at 5.16, 6.11, 6.19, 16.21, 16.22
अवसादयेत् ava-√sāday — to bring down, depress (caus. of ava- + √sad) · present optative 3rd person singular verb

show all 8

एव eva ×2 — indeed, truly, only (emphatic particle)
उद्धरेत् ud-√dhṛ — to lift up, rescue (ud- + √hṛ) · present optative 3rd person singular verb
न na — not (negation particle)
हि hi — for, indeed, because (particle)
बन्धुः bandhu — kinsman, relative (from √bandh 'bind') · nominative masculine singular noun
रिपुः ripu — enemy, foe · nominative masculine singular noun

Praśna · so what (7)

01If 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?
02Śaṅkara says worldly bandhu is actually a fetter (sneha-bandhana) — does that mean all human intimacy is structurally hostile to mokṣa, or only unexamined intimacy?

show all 7

03Rāmānuja 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?
04Madhva 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?
05Madhusūdana'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?
06All 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?
07The 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?

Vyavahāra · try it in your life

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.

show all 6

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.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

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weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 6, Verse 5: Krishna to Arjuna — Dhyāna-Yoga

Bhāṣyakāra purports