{
  "verse_id": "6.40",
  "mūla": {
    "devanāgarī": "पार्थ नैवेह नामुत्र विनाशस् तस्य विद्यते | न हि कल्याण-कृत् कश्चिद् दुर्गतिं तात गच्छति",
    "iast": "pārtha naiveha nāmutra vināśas tasya vidyate | na hi kalyāṇa-kṛt kaścid durgatiṃ tāta gacchati",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 40",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "pārtha",
      "lemma": "pārtha",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "नैव इह लोके नामुत्र परस्मिन् वा लोके विनाशः",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "नैवेह नामुत्र विनाशस्तस्य यथाशास्त्रं कृतसर्वकर्मसंन्यासस्य सर्वतो विरक्तस्य गुरुमुपसृत्य वेदान्तश्रवणादिकुर्वतोऽन्तराल",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पार्थ"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "iha",
      "lemma": "iha",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "इह"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "amutra",
      "lemma": "amutra",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अमुत्र"
    },
    {
      "surface_form": "vināśaḥ",
      "lemma": "vināśa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "विनाशः"
    },
    {
      "surface_form": "tasya",
      "lemma": "tad",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "विद्यते नास्ति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "इत्यनेन परामृष्टमाकारद्वयमाह श्रद्धयेति",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "न विनाशः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "नास्त्येव",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "तस्य"
    },
    {
      "surface_form": "vidyate",
      "lemma": "√vid",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "नास्ति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "प्राकृतस्वर्गादिभोगानुभवे ब्रह्मानुभवे",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "। उभयत्रापि तस्य विनाशो नास्तीत्यत्र हेतुमाह हि यस्मात्कल्याणकृच्छास्त्रविहितकारी कश्चिदपि दुर्गतिमिहाकीर्ति परत्र च कीट",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "विद्यते"
    },
    {
      "surface_form": "na",
      "lemma": "na",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "न"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "kalyāṇa",
      "lemma": "kalyāṇa",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [
        {
          "sense": "रूपयोग कृत् कश्चित् कालत्रये",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "कल्याण"
    },
    {
      "surface_form": "kṛt",
      "lemma": "kṛt",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कृत्"
    },
    {
      "surface_form": "kaścid",
      "lemma": "kaścit",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कश्चिद्"
    },
    {
      "surface_form": "durgatim",
      "lemma": "durgati",
      "grammar": "accusative feminine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "दुर्गतिम्"
    },
    {
      "surface_form": "tāta",
      "lemma": "tāta",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तात"
    },
    {
      "surface_form": "gacchati",
      "lemma": "gam",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "।।किं तु अस्य भवति",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "।कथम् अयं भविष्यति इत्यत्राह",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "। अयं च शुभकारी श्रद्धया योगे प्रवृत्तत्वात्। तातेति लोकरीत्योपलालयन्संबोधयति।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "। अयं तु सर्वोत्कृष्ट एव सन् दुर्गतिं न गच्छतीति किमु वक्तव्यमित्यर्थ। तनोत्यात्मानं पुत्ररूपेणेति पिता तत उच्यते। स्वार",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "गच्छति"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "3.18",
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    {
      "verse": "8.27",
      "type": "cross-chapter thematic parallel",
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    {
      "verse": "2.21",
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    {
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    {
      "verse": "3.17",
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    {
      "verse": "17.28",
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  ],
  "doctrinal_projections": {
    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_6.40",
        "anandgiri_6.40"
      ],
      "score": 0.5,
      "english_rendering": "The yogī who has fallen from practice suffers no degradation (durgati) in this world or the next, because kalyāṇa-kṛt (doer of auspicious action) never descends to an inferior birth. Śaṅkara glosses 'vinaśa' precisely as 'attaining a birth lower than the previous one' — not annihilation, but ontological regression — and rules this out entirely for the sincere practitioner. Kṛṣṇa's address 'tāta' (dear one, lit. one who extends himself as son) signals the extraordinary intimacy of this assurance: the guru-father does not abandon the straying disciple-son between lives."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.40",
        "vedantadeshika_6.40"
      ],
      "score": 0.5,
      "english_rendering": "Rāmānuja specifies two distinct modes of vinaśa (ruin) that are both negated here: prātyavāya (the pain of not obtaining what was ardently desired — enjoyment of Brahman) and aniṣṭāvāpti (the positive affliction of obtaining what is unwanted — rebirth in lower realms). The one who has commenced yoga with śraddhā (faith) and then falls away is protected across all three times (kālatraya) from durgati. This is because the quality of yoga itself — niratitaya-kalyāṇa-rūpa (of the nature of unsurpassable auspiciousness) — cannot be un-done by partial completion; the movement toward Bhagavān leaves an indelible mark on the jīva."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.40",
        "jayatirtha_6.40"
      ],
      "score": 0.5,
      "english_rendering": "*Pārtha*, neither here nor hereafter does destruction touch that one — *na hi kalyāṇa-kṛt kaścid durgatiṃ tāta gacchati*, for no doer of good ever meets a bad end. The *jīva*, eternally *paratantra* (dependent) upon *svatantra* (self-sufficient) Hari, cannot be abandoned mid-path: Hari's *sarvottamatva* (supreme sovereignty) secures every sincere turn toward him across the arc of lives. *Kalyāṇa* here is not merely moral merit but specifically the auspicious orientation of a dependent self toward the Lord — once established, it is held within Hari's own will and cannot be effaced by the *jīva*'s incapacity. *Durgati* (ill-faring) belongs exclusively to those who stand in *bheda*-denying opposition to Hari; the interrupted yogī, having moved within the current of *bhakti* as ontological subordination, is repositioned rather than ruined. Hari's control over the *jīva*'s trajectory is itself the guarantee the verse names.",
      "divergence_note": "No Madhva or Jayatīrtha bhāṣya on this verse; reading voiced directly from dvaita *siddhānta* primitives — *paratantra*-*jīva*, *sarvottamatva*, and *bhakti* as ontological subordination — applied to the mūla's double assurance (*na iha*, *na amutra*) and its final *kalyāṇa-kṛt* axiom.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.40"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's commentary is terse and pointed: 'ayaṃ kalyāṇa-kṛt, na tv akalyāṇa-karma-kṛt' — this person is a doer of auspiciousness, emphatically NOT a doer of inauspicious karma. The distinction is categorical. In Puṣṭi-mārga this means the practitioner has received Kṛṣṇa's prasāda (grace-gift), and once Kṛṣṇa's anugraha (favor) has been bestowed, the recipient cannot fall into durgati — auspiciousness is not a personal achievement but a mark of Kṛṣṇa's ownership. The 'otherwise' (anyathā) clause Vallabha adds is the logical seal: inauspicious fruits belong only to those who have not been drawn into Kṛṣṇa's līlā."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.40"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara distinguishes the two specific narakas (hells) that are negated: in this world, nāśa means falling into pātitya (the state of an outcaste, excluded from the twice-born community); in the next world, nāśa means naraka-prāpti (attaining hell). Both are explicitly ruled out. The grounds are devotional: the practitioner is 'śubha-kārī' (auspicious-acting) by virtue of having engaged yoga with śraddhā — the śraddhā itself is the qualifying mark. Kṛṣṇa's term 'tāta' is a gesture of loka-rīti (worldly affection), gently coaxing Arjuna into receiving the assurance rather than defending his anxiety."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.40"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana frames the entire verse as a systematic refutation of Arjuna's compound fear: neither iha-akīrti (worldly disgrace from abandoning Vedic duty mid-path) nor para-kīṭādi-rūpatā (becoming an insect or similar low birth in the next life) awaits the yoga-bhrașṭa. He invokes the Chāndogya Upaniṣad's pañcāgni-vidyā to show that those who possess śraddhā and satya (truth-orientation) attain the arcir-mārgam (the luminous path) regardless of whether they completed the formal Vedic rites — the yoga-bhrașṭa possesses both śraddhā (explicitly) and satya (through śama, restraint of false speech). This is the most philosophically elaborate assurance in the panel: the failed yogī is 'sarvottama' (of the highest order) and therefore the question of durgati simply does not arise."
    }
  },
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": true,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "Pārtha (also: Tāta)",
      "preceding_question": "",
      "following_response": ""
    }
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  "theme_list_memberships": [
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      "list": "गच्छति",
      "role": "supporting",
      "other_verses_in_list": [
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        "6.15",
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        "9.31",
        "14.19",
        "18.36",
        "18.49"
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    },
    {
      "list": "पार्थ",
      "role": "supporting",
      "other_verses_in_list": [
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        "1.26",
        "1.28",
        "1.29",
        "1.30",
        "2.3",
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        "2.39",
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        "2.55",
        "2.72",
        "3.16",
        "3.22",
        "3.23",
        "4.11",
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        "8.8",
        "8.14",
        "8.19",
        "8.22",
        "8.27",
        "9.13",
        "9.32",
        "10.11",
        "10.24",
        "11.5",
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        "16.4",
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        "16.6",
        "17.26",
        "17.28",
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        "18.30",
        "18.31",
        "18.32",
        "18.33",
        "18.34",
        "18.35",
        "18.72",
        "18.74",
        "18.78"
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  "audit_trail": {
    "substrate_version": "v2.6-frozen",
    "fitted_weights": {
      "a": 1.0,
      "b": 0.01,
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      "h": 0.0,
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    },
    "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": [
          "vidyate: vid -> √vid"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If the fallen yogī is guaranteed no durgati, what distinguishes sincere partial practice from deliberate abandonment — and does Kṛṣṇa's assurance cover both, or only the former?",
    "Śaṅkara defines vinaśa as 'birth lower than the previous one' — does the assurance merely prevent regression, or does it positively guarantee continued ascent in the next birth?",
    "Rāmānuja identifies two modes of ruin (prātyavāya and aniṣṭāvāpti) that are negated. Does this imply the fallen yogī still experiences a delay — not durgati but also not immediate Brahman-union?",
    "Madhusūdana's śruti citation (pañcāgni-vidyā) argues the arcir-mārgam is open to śraddhā-possessors without completed rites. Does this collapse the distinction between karma-yoga and jñāna-yoga as soteriological paths?",
    "The address 'tāta' (dear son) appears at the moment of maximum reassurance. What does it tell us about the pedagogy of consolation — is Kṛṣṇa modulating the content of the teaching or the mode of its reception?",
    "Vallabha's categorical distinction (kalyāṇa-kṛt vs. akalyāṇa-karma-kṛt) implies purity of intent is the operative variable, not completion of practice. How does this interact with the karma-mīmāṃsā concern that incomplete sacrifices produce adverse phala?",
    "Across all six schools the guarantee is framed negatively (no durgati, no vinaśa). Why does Kṛṣṇa not state positively where the fallen yogī goes — and what does that silence mean doctrinally?"
  ],
  "everyday_applications": {
    "advaita": "When a meditation practice or sādhana (spiritual discipline) breaks down under life pressure, the Advaita reading counsels against shame-based abandonment. The practitioner has not 'fallen back to zero' — no genuine turn toward viveka (discrimination) produces an inferior next state. The practical instruction is to resume without recapitulating the rupture as catastrophe: the substrate of jñāna-mārga is not erased by interruption.",
    "viśiṣṭādvaita": "Rāmānuja's 'kālatraya' protection is directly applicable to anyone who has committed to a devotional practice and experienced disruption — illness, grief, doubt, distraction. The Viśiṣṭādvaita frame says: the yearning for Bhagavān that motivated the commitment is itself indelible; it cannot be un-generated. Practically, this supports returning to practice after breaks without the self-assessment that the gap 'nullified' earlier effort.",
    "dvaita": "In a Dvaita community context, this verse is the foundation for continuing to support practitioners who lapse — their constitutional orientation toward Hari (svarūpa-yogyatā) is not destroyed by behavioral failure. Applied to a person who has drifted from temple practice, scriptural study, or nāma-japa: the Dvaita counsel is that Hari has not withdrawn; the practitioner's task is simply to re-establish the behavioral expression of an orientation that was never cancelled.",
    "śuddhādvaita": "Vallabha's framing is radical for daily life: once one has been drawn into smaraṇa (remembrance) of Kṛṣṇa — even partially, even briefly — one is branded kalyāṇa-kṛt. This removes the entire edifice of performance-anxiety from sādhana. For a practitioner in the Puṣṭi-mārga, the everyday application is that any moment of genuine Kṛṣṇa-smaraṇa is sufficient to constitute the mark — and the marks do not expire between sessions or between lifetimes.",
    "bhakti": "Śrīdhara's identification of pātitya (social outcaste status) as the this-worldly nāśa being negated has a concrete application: the practitioner who abandons a Brahminical or community-expected ritual regimen in favor of bhakti-yoga is not thereby spiritually disqualified, even if social censure follows. The śraddhā with which they engaged practice is itself the auspicious mark Kṛṣṇa is honoring. This reading supports practitioners who transition between practice-forms without institutional permission.",
    "advaita-bhakti": "Madhusūdana's argument that śraddhā plus inner restraint (śama) constitutes the equivalent of elaborate śrauta (Vedic) performance has direct application for practitioners in non-traditional contexts — including urban householders with no access to formal Vedic ritual. The everyday takeaway is that the sincere combination of faith and inner discipline generates the same soteriological trajectory as full ceremonial observance; the 'path of light' (arcir-mārgam) is not gatekept by ritual completion."
  },
  "primary_meaning": "Neither here nor in the next life is there ruin for you, Arjuna. No one who has done good ever comes to a bad end."
}