{ "verse_id": "6.37", "mūla": { "devanāgarī": "अयतिः श्रद्धयोपेतो योगाच् चलित-मानसः | अप्राप्य योग-संसिद्धिं कां गतिं कृष्ण गच्छति", "iast": "ayatiḥ śraddhayopeto yogāc calita-mānasaḥ | aprāpya yoga-saṃsiddhiṃ kāṃ gatiṃ kṛṣṇa gacchati", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 37", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "ayatiḥ", "lemma": "ayati", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "अप्रयत्नवान् योगमार्गे श्रद्धया आस्तिक्यबुद्ध्या", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "इत्यादिपदानामर्थौचित्यात् क्रमभेदेन अन्वयो दर्शितः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] } ], "theme_lists": [], "surface_devanagari": "अयतिः" }, { "surface_form": "śraddhayā", "lemma": "śraddhā", "grammar": "instrumental feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "श्रद्धया" }, { "surface_form": "upetaḥ", "lemma": "√upe", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "उपेतः" }, { "surface_form": "yogāt", "lemma": "yoga", "grammar": "ablative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योगात्" }, { "surface_form": "calita", "lemma": "√cal", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "चलित" }, { "surface_form": "mānasaḥ", "lemma": "mānasa", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मानसः" }, { "surface_form": "a", "lemma": "a", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अ" }, { "surface_form": "prāpya", "lemma": "prāp", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "तत्रासंभावनाविपरीतभावनाख्यप्रतिबन्धनिरासायअथातो ब्रह्मजिज्ञासा इत्यादिअनावृत्तिः शब्दात् इत्यन्तया चतुर्लक्षणमीमांसया श", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्राप्य" }, { "surface_form": "yoga", "lemma": "yoga", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योग" }, { "surface_form": "saṃsiddhim", "lemma": "saṃsiddhi", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संसिद्धिम्" }, { "surface_form": "kām", "lemma": "ka", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "काम्" }, { "surface_form": "gatim", "lemma": "gati", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "गतिम्" }, { "surface_form": "kṛṣṇa", "lemma": "kṛṣṇa", "grammar": "vocative masculine singular noun", "senses_attested_in_panel": [ { "sense": "गच्छति", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "कर्षकेत्यन्वर्थसम्बोधनं साभिप्रायम्", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "गच्छति सुगतिं दुर्गतिं वा", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कृष्ण" }, { "surface_form": "gacchati", "lemma": "gam", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "इति सामान्यनिर्दिष्टमेवकच्चित् इत्यादिना विवृतम्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "vedantadeshika" ] }, { "sense": "सुगतिं दुर्गतिं वा", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "गच्छति" } ], "intertextual_panel": [ { "verse": "5.1", "type": "cross-chapter thematic parallel", "score": 0.917, "feature_breakdown": { "cosine": 0.857, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.3083, "stem_prefix": 5.0 } }, { "verse": "6.36", "type": "next-verse continuation", "score": 0.9099, "feature_breakdown": { "cosine": 0.8599, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.2299, "stem_prefix": 5.0 } }, { "verse": "8.15", "type": "cross-chapter thematic parallel", "score": 0.9021, "feature_breakdown": { "cosine": 0.8321, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.9436, "stem_prefix": 5.0 } }, { "verse": "4.38", "type": "cross-chapter thematic parallel", "score": 0.9021, "feature_breakdown": { "cosine": 0.8521, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.201, "stem_prefix": 3.0 } }, { "verse": "6.15", "type": "cross-chapter thematic parallel", "score": 0.8965, "feature_breakdown": { "cosine": 0.8465, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.0612, "stem_prefix": 4.0 } }, { "verse": "5.21", "type": "shared-vocabulary echo", "score": 0.8958, "feature_breakdown": { "cosine": 0.8558, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.4179, "stem_prefix": 4.0 } }, { "verse": "8.10", "type": "shared-vocabulary echo", "score": 0.8956, "feature_breakdown": { "cosine": 0.8556, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 7.013, "stem_prefix": 4.0 } }, { "verse": "6.20", "type": "shared-vocabulary echo", "score": 0.8942, "feature_breakdown": { "cosine": 0.8542, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.4179, "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_6.37", "anandgiri_6.37" ], "score": 0.5, "english_rendering": "Arjuna asks: the one who is 'ayati' (without full striving) yet 'śraddhayā upeta' (endowed with faith) — whose mind has slipped from yoga before attaining 'yoga-saṃsiddhi' (the complete fruit of yoga, which Śaṅkara glosses as 'samyag-darśana,' direct non-dual vision) — what destination does he reach? Śaṅkara's terse gloss identifies the crisis precisely: faith was genuine, but effort flagged and at the final moment 'bhraṣṭa-smṛti' (memory dissolved) — the aspirant died before the discriminative vision crystallized. The question is structurally about what happens to partial jñāna: does incompleteness condemn, or does the preparation itself carry forward?", "divergence_note": "Śaṅkara: ayatiḥ aprayatnavān … aprāpya yoga-saṃsiddhiṃ yoga-phalaṃ samyag-darśanam" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.37", "vedantadeshika_6.37" ], "score": 0.5, "english_rendering": "Rāmānuja reads the question as arising from Arjuna's concern for the sincere devotee-aspirant who began yoga with genuine 'śraddhā' (faith) but whose 'abhyāsa' (practice) — the increasingly intensified effort that Rāmānuja insists is the engine of yoga — fell short of the consummation. The compound 'calita-mānasaḥ' (mind displaced) signals not apostasy but insufficiency of 'dṛḍhatara-abhyāsa' (ever-firmer repetition). What destination, asks Arjuna, awaits this incomplete servant of Bhagavān — one who loved but did not press through?", "divergence_note": "Rāmānuja: śraddhayā yoge pravṛttaḥ dṛḍhatarābhyāsarūpa-yatna-vaikalyena yoga-saṃsiddhim aprāpya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.37", "jayatirtha_6.37" ], "score": 0.5, "english_rendering": "Madhva's gloss is characteristically spare: 'ayatiḥ aprayatnaḥ' — the unenergetic one. For Madhva, effort in yoga is an act of dependent worship of Hari; the jīva (soul, eternally distinct from Brahman) who does not exert is simply one who has not fulfilled the mode of surrender appointed to him. The question points toward the Dvaita axiom that the soul's fate is calibrated by Hari's will operating through the soul's own qualified effort — neither automatic grace nor self-sufficient striving, but the two in exact proportion. Arjuna's question is really: does Hari's grace cover the gap left by insufficient 'prayatna' (exertion)?", "divergence_note": "Madhva: ayatiḥ aprayatnaḥ (spanning 6.37-6.39)" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.37" ], "score": 0.5, "english_rendering": "Vallabha opens a distinctive double question: Arjuna is asking about the one who is 'ubhaya-rahita' (lacking both renunciation and its opposite, i.e., engaged householder-practice) yet 'yoga-śīla' (habitually oriented toward yoga) — what fruit does such a one obtain? The vocative 'Kṛṣṇa' is unpacked as 'karṣaka' — the one who draws, the cosmic attractor. Vallabha's subtext is the Puṣṭi-mārga premise: even the stumbling aspirant has been drawn into Kṛṣṇa's orbit; the very question of 'fate' is superseded by 'prasāda' (grace-flow) which operates independently of the aspirant's technical completeness.", "divergence_note": "Vallabha: ubhayarahito yoga-śīlaś ca … kṛṣṇa karṣaka ity anvarthasambodhanam sābhiprāyam" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.37" ], "score": 0.5, "english_rendering": "Śrīdhara Svāmī draws a careful phenomenological portrait: the aspirant began in good faith — 'prathamaṃ śraddhopeta eva yoge pravṛttaḥ, na tu mithyācāratayā' (first engaged yoga with genuine faith, not as a hypocrite) — but later became 'ayati' in the precise sense of 'śithilābhyāsa' (loose in practice) and 'manda-vairāgya' (weak in dispassion), with a mind turned outward toward sense-objects. The question is: having neither completed jñāna nor maintained the devotional infrastructure, and dying before the fruit of yoga ('jñānam') ripened, what destination awaits? Śrīdhara frames the pathos clearly: a real practitioner, not a pretender, whose only fault was gradualism.", "divergence_note": "Śrīdhara: śithilābhyāsa ity arthaḥ … manda-vairāgya ity arthaḥ … abhyāsa-vairāgya-śaithilyād yogasya saṃsiddhiṃ phalaṃ jñānam aprāpya" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.37" ], "score": 0.5, "english_rendering": "Madhusūdana's treatment is the most architecturally elaborate: he situates the question within a careful taxonomy of yogīs (aparama and parama), and identifies the questioner's target as the 'jñāna-paripāka-śūnya' (one in whom knowledge-ripening is incomplete) who, having abandoned karma and upāsanā yet not attained tattva-sākṣātkāra (direct self-realization), dies mid-process. Such a soul falls between all three conventional paths — devayāna (path of the gods), pitṛyāna (path of the ancestors), and even the subhuman — creating genuine doctrinal suspense. Madhusūdana presents Arjuna's question as 'saṃśaya-paryākula' (agitated with uncertainty): the aspirant had 'sādhana-catuṣṭaya' (the fourfold qualification: viveka, vairāgya, śamādi, mumukṣutā) and approached a guru, yet 'āyuṣaḥ alpatva' (brevity of remaining life) cut the process short. This is not failure of intention but of time.", "divergence_note": "Madhusūdana: jñāna-paripāka-śūnyatvena anaṣṭa-ajñānaḥ … āyuṣaḥ alpatvena maraṇa-kāle … yoga-saṃsiddhiṃ tattva-jñāna-nimittām ajñāna-tat-kārya-nivṛttim aprāpya" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": true, "meter_shift_to_next": false, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "कृष्ण", "role": "supporting", "other_verses_in_list": [ "1.1", "1.28", "1.29", "1.30", "1.32", "1.41", "5.1", "6.34", "6.39", "8.25", "8.26", "11.35", "11.41", "17.1", "18.75", "18.78" ] }, { "list": "गच्छति", "role": "supporting", "other_verses_in_list": [ "2.64", "2.71", "3.18", "4.39", "5.6", "5.24", "6.15", "6.40", "9.31", "14.19", "18.36", "18.49" ] }, { "list": "संसिद्ध", "role": "supporting", "other_verses_in_list": [ "3.20", "4.38", "6.43", "6.45", "8.15", "18.45" ] }, { "list": "सिद्ध", "role": "supporting", "other_verses_in_list": [ "1.1", "2.48", "3.20", "4.12", "4.22", "4.38", "6.43", "6.45", "7.3", "8.15", "10.26", "11.21", "11.22", "11.36", "12.10", "14.1", "16.14", "16.23", "18.13", "18.45", "18.46", "18.49", "18.50" ] } ], "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": [ "upetaḥ: upe -> √upe", "calita: cal -> √cal" ] } ] }, "so_what_questions": [ "Does incomplete spiritual effort accumulate across deaths, or does each life start from zero — and what does the answer imply for how urgently we should practice today?", "Arjuna distinguishes 'ayati' (insufficient effort) from 'amithyācārin' (false practitioner): is honest incompleteness spiritually distinct from hypocrisy, and do these traditions treat that distinction consistently?", "Madhusūdana's taxonomy reveals a soul who is 'between paths' — neither eligible for devayāna nor condemned to pitṛyāna: does every tradition resolve this doctrinal gap, or does only Kṛṣṇa's answer (6.40-44) close it?", "Vallabha's reading of 'Kṛṣṇa' as 'karṣaka' (the drawer/attractor) reframes the question: if the aspirant has been drawn into Kṛṣṇa's field, can the question of 'fate' even be asked in the same terms as a karma-accounting?", "Śrīdhara's distinction between 'śithilābhyāsa' (loose practice) and 'manda-vairāgya' (weak dispassion) as two separable deficiencies raises: can a practitioner have strong dispassion but loose formal practice, or do they co-vary necessarily?", "The verse is Arjuna asking — not Kṛṣṇa answering. What does it reveal about Arjuna's own anxiety that he asks about the failed yogī rather than the successful one?", "If Śaṅkara identifies the crisis as 'bhraṣṭa-smṛti' (dissolved memory at death), and Madhusūdana adds 'āyuṣaḥ alpatva' (life cut short), is the Gītā's answer to 6.37 fundamentally about the mercy extended to sincere time-pressed aspirants?" ], "everyday_applications": { "advaita": "When you begin a meditation or study practice sincerely but fall away due to distraction — not fraudulence — Śaṅkara's reading says the partial clarity you gained is not lost; the sincere 'śraddhā' (faith) with which you started was real. The everyday application: do not treat an interrupted practice as worthless. Resume without guilt, treating what was built as foundation, not rubble.", "viśiṣṭādvaita": "Rāmānuja's emphasis on 'dṛḍhatara-abhyāsa' (ever-firmer practice) as the deficit points to a daily discipline: each session of prayer, study, or seva (service) should be slightly more intentional than the last — not just repeated but deepened. The aspirant who plateaus has effectively begun to slip; incremental intensification is the Viśiṣṭādvaita answer to Arjuna's question before it becomes your question.", "dvaita": "Madhva's 'aprayatnaḥ' (unenergetic) framing applied daily: the Dvaita practitioner reads insufficient effort not as personal failure but as insufficient surrender to Hari's appointed mode of practice. When you find yourself slacking, the corrective is not self-criticism but re-orientation — 'what form of worship has Hari appointed for this capacity, at this moment?' — and doing that precisely.", "śuddhādvaita": "Vallabha's 'karṣaka' vocative suggests the Puṣṭi-mārga practitioner's daily stance: you do not practice to earn a destination; you practice because you have already been pulled into Kṛṣṇa's field. Everyday application: on days when formal practice is poor, the practitioner recalls that the draw ('karṣaṇa') is Kṛṣṇa's act, not yours — your task is to not resist it, not to generate it. This converts the anxiety of 6.37 into a question of receptivity.", "bhakti": "Śrīdhara's portrait of the honest beginner-who-slackened speaks directly to anyone in a bhakti community who started with intensity and found routine eroding 'vairāgya' (dispassion). The practical instruction: do not abandon the path because your vairāgya has weakened; Śrīdhara's aspirant's only real fault was stopping. The everyday application is continuity over intensity — keep showing up with whatever śraddhā remains.", "advaita-bhakti": "Madhusūdana's analysis of 'āyuṣaḥ alpatva' (brevity of life) as the structural problem rather than deficiency of qualification reframes the urgency of practice for the householder who has sādhana-catuṣṭaya (the fourfold qualification) but limited time. The everyday application: since the obstacle may be time rather than capacity, the Madhusūdana-practitioner prioritizes depth over breadth — one complete cycle of śravaṇa-manana-nididhyāsana done in whatever window is available, rather than extensive but shallow exposure." }, "primary_meaning": "Arjuna asks: what becomes of the sincere seeker who started yoga with real faith, but whose effort slackened and who died before the practice bore fruit?" }