{ "verse_id": "6.41", "mūla": { "devanāgarī": "प्राप्य पुण्य-कृतां लोकान् उषित्वा शाश्वतीः समाः | शुचीनां श्रीमतां गेहे योग-भ्रष्टो ऽभिजायते", "iast": "prāpya puṇya-kṛtāṃ lokān uṣitvā śāśvatīḥ samāḥ | śucīnāṃ śrīmatāṃ gehe yoga-bhraṣṭo 'bhijāyate", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 41", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "prāpya", "lemma": "prāp", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "गत्वा पुण्यकृताम् अश्वमेधादियाजिनां लोकान् तत्र", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तज्जातीयान् अतिकल्याणभोगान् ज्ञानोपाययोगमाहात्म्याद्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "यावत् कल्याणकर्मफलभोगेन शाश्वतीः समा वर्षानुषित्वा मध्ये भ्रंशात्पूर्वकृतादेव", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "पुण्यकृतामश्वमेधयाजिनां लोकानर्चिरादिमार्गेण ब्रह्मलोकान्", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्राप्य" }, { "surface_form": "puṇya", "lemma": "puṇya", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पुण्य" }, { "surface_form": "kṛtām", "lemma": "kṛt", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "कृताम्" }, { "surface_form": "lokān", "lemma": "loka", "grammar": "accusative masculine plural noun", "senses_attested_in_panel": [ { "sense": "तत्र च उषित्वा वासमनुभूय शाश्वतीः नित्याः समाः संवत्सरान् तद्भोगक्षये शुचीनां यथोक्तकारिणां श्रीमतां विभूतिमतां गेहे गृ", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "प्राप्य तज्जातीयान् अतिकल्याणभोगान् ज्ञानोपाययोगमाहात्म्याद्", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "लोकान्" }, { "surface_form": "uṣitvā", "lemma": "vas", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "वासमनुभूय शाश्वतीः नित्याः समाः संवत्सरान् तद्भोगक्षये शुचीनां यथोक्तकारिणां श्रीमतां विभूतिमतां गेहे गृहे योगभ्रष्टः अ", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तस्मिन् भोगे वितृष्णः शुचीनां श्रीमतां योगोप क्रमयोग्यानां कुले योगोपक्रमे भ्रष्टो योगमाहात्म्याद् जायते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "उषित्वा" }, { "surface_form": "śāśvatīḥ", "lemma": "śāśvata", "grammar": "accusative feminine plural noun", "senses_attested_in_panel": [ { "sense": "नित्याः समाः संवत्सरान् तद्भोगक्षये शुचीनां यथोक्तकारिणां श्रीमतां विभूतिमतां गेहे गृहे योगभ्रष्टः अभिजायते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "समाः तत्र उषित्वा तस्मिन् भोगे वितृष्णः शुचीनां श्रीमतां योगोप क्रमयोग्यानां कुले योगोपक्रमे भ्रष्टो योगमाहात्म्याद् जा", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "समा वर्षानुषित्वा मध्ये भ्रंशात्पूर्वकृतादेव", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "समाः बहून्संवत्सरानुषित्वा वाससुखमनुभूय शुचीनां सदाचाराणां श्रीमतां धनिनां गेहे स योगभ्रष्टो जन्म प्राप्नोति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "शाश्वतीः" }, { "surface_form": "samāḥ", "lemma": "samā", "grammar": "accusative feminine plural noun", "senses_attested_in_panel": [ { "sense": "संवत्सरान् तद्भोगक्षये शुचीनां यथोक्तकारिणां श्रीमतां विभूतिमतां गेहे गृहे योगभ्रष्टः अभिजायते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "तत्र उषित्वा तस्मिन् भोगे वितृष्णः शुचीनां श्रीमतां योगोप क्रमयोग्यानां कुले योगोपक्रमे भ्रष्टो योगमाहात्म्याद् जायते", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "बहून्संवत्सरानुषित्वा वाससुखमनुभूय शुचीनां सदाचाराणां श्रीमतां धनिनां गेहे स योगभ्रष्टो जन्म प्राप्नोति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "संवत्सरान् तदन्ते शुचीनां शुद्धानां श्रीमतां विभूतिमतां महाराजचक्रवर्तिनां गेहे कुले भोगवासनाशेषसद्भावादजातशत्रुजनकादिव", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "समाः" }, { "surface_form": "śucīnām", "lemma": "śuci", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "शुचीनाम्" }, { "surface_form": "śrīmatām", "lemma": "śrīmat", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "श्रीमताम्" }, { "surface_form": "gehe", "lemma": "geha", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [ { "sense": "गृहे योगभ्रष्टः अभिजायते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "जन्मवान् भवति अशुभस्याकृतत्वात्तत्फलभाक् न भवति इति भावः", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "स योगभ्रष्टो जन्म प्राप्नोति", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "कुले भोगवासनाशेषसद्भावादजातशत्रुजनकादिवद्योगभ्रष्टोऽभिजायते", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "गेहे" }, { "surface_form": "yoga", "lemma": "yoga", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योग" }, { "surface_form": "bhraṣṭaḥ", "lemma": "√bhraṃś", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भ्रष्टः" }, { "surface_form": "abhijāyate", "lemma": "abhi-√jan", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अभिजायते" } ], "intertextual_panel": [ { "verse": "1.43", "type": "cross-chapter thematic parallel", "score": 0.8939, "feature_breakdown": { "cosine": 0.8439, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.8164, "stem_prefix": 4.0 } }, { "verse": "8.10", "type": "shared-vocabulary echo", "score": 0.8911, "feature_breakdown": { "cosine": 0.8411, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.0267, "stem_prefix": 5.0 } }, { "verse": "3.3", "type": "shared-vocabulary echo", "score": 0.8874, "feature_breakdown": { "cosine": 0.8374, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.96, "stem_prefix": 5.0 } }, { "verse": "4.2", "type": "lemma-family resonance", "score": 0.8865, "feature_breakdown": { "cosine": 0.8373, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0462, "lemma_overlap": 10.2807, "stem_prefix": 4.0 } }, { "verse": "6.37", "type": "near-cluster echo", "score": 0.8852, "feature_breakdown": { "cosine": 0.8329, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0615, "lemma_overlap": 2.8443, "stem_prefix": 4.0 } }, { "verse": "14.27", "type": "long-distance thematic echo", "score": 0.8847, "feature_breakdown": { "cosine": 0.8347, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.9015, "stem_prefix": 4.0 } }, { "verse": "18.62", "type": "long-distance thematic echo", "score": 0.8846, "feature_breakdown": { "cosine": 0.8354, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0462, "lemma_overlap": 11.5011, "stem_prefix": 3.0 } }, { "verse": "9.33", "type": "lemma-family resonance", "score": 0.8836, "feature_breakdown": { "cosine": 0.8313, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0615, "lemma_overlap": 12.9944, "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_6.41", "anandgiri_6.41" ], "score": 0.5, "english_rendering": "The yogi who has renounced all action (sarva-karma-sannyāsī) but falls mid-path attains the worlds of those who perform great sacrifices such as the Aśvamedha (puṇya-kṛtām lokān), dwelling there for eternal years (śāśvatīḥ samāḥ) until those meritorious residues are exhausted. When the fruits of merit are consumed, he is born again in a household of the ritually pure and prosperous (śucīnāṃ śrīmatāṃ gehe), where conditions favor renewed pursuit of jñāna. Śaṅkara's point is soteriological: no effort on the path of Brahman-knowledge is wasted — the bhraṣṭa yogi does not fall below the level of the sacrificer but inherits a rebirth suited to continuing what was left incomplete.", "divergence_note": "Śaṅkara: 'prapya gatvā puṇyakṛtām aśvamedha-ādi-yājinām lokān... tad-bhoga-kṣaye śucīnāṃ yathokta-kāriṇāṃ śrīmatāṃ vibhūtimatāṃ gehe yoga-bhraṣṭaḥ abhijāyate'" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.41", "vedantadeshika_6.41" ], "score": 0.5, "english_rendering": "Rāmānuja reads the fall not as failure but as incomplete desire-purification: the yogi slipped because longing for particular enjoyments (bhoga-abhikāṅkṣā) persisted, so Bhagavān's grace (yoga-māhātmya) arranges those very enjoyments in the pure worlds — allowing the residual thirst to run its course (bhoga-tṛṣṇā-avasāna). Once that thirst exhausts itself, the soul is reborn in a lineage of those qualified for yoga's resumption (yoga-upakrama-yogyānāṃ kule), the prosperous and pure household being precisely the environment Bhagavān provides for the bhakta to continue kainkarya. The soteriology is providential: the fall is contained within Bhagavān's sustaining arrangement.", "divergence_note": "Rāmānuja: 'yoga-māhātmyāt eva bhuñjāno yāvat tad-bhoga-tṛṣṇā-avasānaṃ śāśvatīḥ samāḥ tatra uṣitvā... yogopakrame bhraṣṭo yoga-māhātmyāt jāyate'" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.41", "jayatirtha_6.41" ], "score": 0.5, "english_rendering": "*Yoga-bhraṣṭa* (the one fallen from *yoga*) — the *jīva* who, by *paratantra* (eternally dependent) nature, initiated *upāsanā* of Hari yet did not complete it — first attains *puṇya-kṛtāṃ lokān*, the higher *loka*s earned by meritorious action, and dwells there through *śāśvatīḥ samāḥ*, immeasurable cycles of time. The *pañca-bheda* (the five-fold real distinction) is not dissolved by this transit: the *jīva* remains categorically distinct from Hari throughout both the heavenly sojourn and the return. He then *abhijāyate* — is born again — in the *gehe* (household) of the *śucīnāṃ śrīmatāṃ*, the pure and prosperous, a birth that positions him for renewed *bhakti* as ontological subordination to *svatantra* (the independently real, self-sufficient) Hari. No act of Hari-directed worship is annulled: the *taratamya* (graded ontological hierarchy) governs the descent, and the *jīva* re-enters *saṃsāra* at a station commensurate with accumulated *upāsanā*-residue, not lower. The movement from heavenly *loka* to a noble birth is a structured return, not a fall into degradation.", "divergence_note": "No bhāṣya from Madhva or Jayatīrtha survives for this verse; the reading voices Dvaita *siddhānta* directly from the *mūla*: *paratantra jīva*, *pañca-bheda*, *taratamya*, and the indestructibility of Hari-directed *karma* are the operative principles.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.41" ], "score": 0.5, "english_rendering": "Vallabha reads the verse through the lens of Kṛṣṇa's prasāda: the fall happened precisely because of prior karma (pūrva-kṛta-hetu), not despite Kṛṣṇa's grace — and that same grace ensures no inauspicious karma (aśubhasyākṛtatvāt) touches the bhraṣṭa yogi. He enjoys merit-worlds for ages (śāśvatīḥ samāḥ), then is born in a household of the pure and devoted (śucīnāṃ sadācārāṇām) because the Puṣṭi-mārga never abandons its own. Vallabha's distinctive note is assurance: the bhraṣṭa is still in Kṛṣṇa's līlā, and re-birth in such a home is itself an act of divine grace, not a punishment.", "divergence_note": "Vallabha: 'aśubhasyākṛtatvāt tat-phala-bhāk na bhavati... pūrva-kṛtāt eva hetoh iha yoga-bhraṣṭaḥ abhijāyate'" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.41" ], "score": 0.5, "english_rendering": "Śrīdhara Svāmī, answering the implied question 'what does the fallen yogi actually obtain?', lays out a sequential narrative: the yogi first reaches the worlds of great sacrificers (aśvamedha-ādi-yājinām lokān), resides there for many years enjoying those rewards, and then — once those merit-fruits are spent — is born in the household of those of good conduct and wealth (śucīnāṃ sadācārāṇāṃ śrīmatāṃ dhaninām gehe). Śrīdhara's bhakti inflection lies in his reading of śuci as sadācāra (right conduct rooted in devotion), signaling that the new birth is in a genuinely dharmic-devotional environment, not merely a wealthy one.", "divergence_note": "Śrīdhara: 'śucīnāṃ sadācārāṇāṃ śrīmatāṃ dhaninām gehe sa yoga-bhraṣṭo janma prāpnoti'" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.41" ], "score": 0.5, "english_rendering": "Madhusūdana Sarasvatī distinguishes two types of fallen yogi: one in whom residual sense-longing (bhoga-vāsanā) re-surfaces and one who is already detached — only the former follows this verse's trajectory. The vāsanā-bound yogi travels via the arcirādi-mārga (path of light) to Brahma-loka, resides there for Brahma-measured aeons (śāśvatīḥ brahma-parimāṇena akṣayāḥ samāḥ), then — because bhoga-vāsanā-śeṣa still remains — is born as a great royal sovereign (mahārāja-cakravarti) in the lineage of the pure and mighty. The Advaita-bhakti synthesis appears in the route itself: even the devotionally incomplete yogi reaches Brahma-loka via the luminous path that Advaita reserves for realized souls, yet his residual desire pulls him back to embodiment as a king — a birth that, like Janaka's, is compatible with both yoga and bhakti completion.", "divergence_note": "Madhusūdana: 'arcirādi-mārgena brahma-lokān... brahma-parimāṇena akṣayāḥ samāḥ... ajātaśatru-janakādi-vat yoga-bhraṣṭaḥ abhijāyate'" } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "शाश्वत", "role": "supporting", "other_verses_in_list": [ "1.43", "2.20", "8.15", "8.26", "10.12", "10.13", "11.18", "14.27", "18.56", "18.62" ] } ], "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": [ "bhraṣṭaḥ: bhraṃś -> √bhraṃś", "abhijāyate: abhijan -> abhi-√jan" ] } ] }, "so_what_questions": [ "If even a yogi who abandons practice mid-path earns heavenly residence and a noble rebirth, does this undercut urgency — why not simply start well and coast?", "Śaṅkara specifies the fall-back birth is in a household of the 'ritually pure' (śucīnāṃ yathokta-kāriṇām); Śrīdhara reads śuci as 'devotionally well-conducted' (sadācāra); Madhusūdana reads it as a royal household (mahārāja-kula) — which reading of śuci does most work for the verse's soteriology and why?", "Rāmānuja attributes the slip to residual bhoga-longing (tad-bhoga-tṛṣṇā) while Madhusūdana distinguishes two types of fallen yogi (vāsanā-bound vs. already detached) — does this imply that the non-vāsanā-bound yogi achieves liberation without rebirth, and where does Śaṅkara's account stand on this?", "The verse promises śāśvatīḥ samāḥ — 'eternal years' — in merit-worlds before rebirth; Madhusūdana glosses this as 'Brahma-measured aeons'. What does the duration signal about the severity of the fall versus the magnitude of the accumulated yoga-merit?", "Vallabha insists aśubhasyākṛtatvāt — no inauspicious karma attaches. Does the Puṣṭi-mārga reading effectively dissolve the concept of 'fall' altogether, turning yoga-bhraṣṭa into a pause rather than a setback?", "All schools agree the rebirth is in a prosperous (śrīmān) household. Is this material prosperity a reward, an instrument for resuming practice, or both — and does the answer differ by school?", "Madhusūdana's comparator is Janaka and Ajātaśatru — royal yogis. Does this comparison imply that royal birth is not a demotion but a specific grade of spiritual continuity, and how does that interact with the Gītā's own framing of Janaka as a karma-yoga exemplar in 3.20?" ], "everyday_applications": { "advaita": "When a sustained meditation or study practice is interrupted by circumstance, do not treat it as erasure. Śaṅkara's reading asserts continuity of trajectory: the conditions of one's current life — access to teaching, a calm household, financial stability — are themselves the karma-fruit of prior effort. Resume without self-condemnation; the environment is already configured for continuation.", "viśiṣṭādvaita": "If you find yourself repeatedly distracted from sādhana by a specific category of desire (social recognition, sensory comfort, professional ambition), Rāmānuja's reading suggests the path works through those desires, not around them. Fulfill them with awareness that bhoga-tṛṣṇā must exhaust itself; treat each enjoyment as Bhagavān's arrangement for clearing the residue, then return to kainkarya.", "dvaita": "Even incomplete acts of worship directed to Hari accumulate — nothing is cancelled. The Dvaita practitioner who misses a day of pūjā, breaks a vrata, or lapses in scriptural study should understand that the accumulated upāsanā is not zeroed out. The next qualified moment of surrender picks up exactly where the last genuine offering stood.", "śuddhādvaita": "Vallabha's assurance ('no inauspicious karma accrues') is a practical antidote to shame-spirals after lapse. In the Puṣṭi-mārga, the devotee who falls from a vraja-seva or a kirtan commitment should return immediately without extended guilt: Kṛṣṇa's prasāda did not withdraw. The re-entry into bhajan is itself the proof of continued grace.", "bhakti": "Śrīdhara's reading of the birth-household as sadācāra — people of right devotional conduct — offers a practice-facing heuristic: invest in the quality of your community. The company of the genuinely devoted (satsaṅga) is not merely pleasant; it is the structural condition that the Gītā prescribes for the practitioner who needs to resume after interruption. Choose your household of practice deliberately.", "advaita-bhakti": "Madhusūdana's distinction between the vāsanā-bound and the already-detached fallen yogi maps onto a diagnostic question for daily practice: 'Did I stop because I wanted something else, or because external conditions intervened?' The former needs to work through the desire consciously before resuming; the latter can and should return immediately. Self-honesty about which category applies is the first step back." }, "primary_meaning": "The yogi who has slipped from the path reaches the worlds of the righteous, dwells there for immeasurable years, then is born into a household of the pure and prosperous." }