{
  "verse_id": "6.43",
  "mūla": {
    "devanāgarī": "तत्र तं बुद्धि-संयोगं लभते पौर्वदेहिकम् | यतते च ततो भूयः संसिद्धौ कुरुनन्दन",
    "iast": "tatra taṃ buddhi-saṃyogaṃ labhate paurvadehikam | yatate ca tato bhūyaḥ saṃsiddhau kurunandana",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 43",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "tatra",
      "lemma": "tatra",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तत्र"
    },
    {
      "surface_form": "tam",
      "lemma": "tad",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तम्"
    },
    {
      "surface_form": "buddhi",
      "lemma": "buddhi",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "बुद्धि"
    },
    {
      "surface_form": "saṃyogam",
      "lemma": "saṃyoga",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "संयोगम्"
    },
    {
      "surface_form": "labhate",
      "lemma": "√labh",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "पौर्वदेहिकं पूर्वस्मिन् देहे भवं पौर्वदेहिकम्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "। ततः सुप्तप्रबुद्धवद् भूयः संसिद्धौ यतते। यथा न अन्तरायहतो भवति तथा यतते।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "। ततश्च भूयोऽधिकं संसिद्धौ मोक्षे प्रयत्नं करोति।",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "प्राप्नोति",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "लभते"
    },
    {
      "surface_form": "paurvadehikam",
      "lemma": "paurvadehika",
      "grammar": "accusative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "। यतते च प्रयत्नं च करोति ततः तस्मात् पूर्वकृतात् संस्कारात् भूयः बहुतरं संसिद्धौ संसिद्धिनिमित्तं हे कुरुनन्दन ।।कथं पू",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "पौर्वदेहिकम्"
    },
    {
      "surface_form": "yatate",
      "lemma": "√yat",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "च प्रयत्नं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara",
            "anandgiri"
          ]
        },
        {
          "sense": "। यथा न अन्तरायहतो भवति तथा यतते।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "च प्रयत्नं करोति च",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "यतते"
    },
    {
      "surface_form": "ca",
      "lemma": "ca",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "च"
    },
    {
      "surface_form": "tatas",
      "lemma": "tatas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "ततस्"
    },
    {
      "surface_form": "bhūyas",
      "lemma": "bhūyas",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "भूयस्"
    },
    {
      "surface_form": "saṃsiddhau",
      "lemma": "saṃsiddhi",
      "grammar": "locative feminine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "संसिद्धिनिमित्तं",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "यतते। यथा न अन्तरायहतो भवति तथा यतते।",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja",
            "vedantadeshika"
          ]
        },
        {
          "sense": "मोक्षे प्रयत्नं करोति",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "संसिद्धिर्मोक्षस्तमन्निमित्तं यतते",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "संसिद्धौ"
    },
    {
      "surface_form": "kuru",
      "lemma": "kuru",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "कुरु"
    },
    {
      "surface_form": "nandana",
      "lemma": "nandana",
      "grammar": "vocative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "नन्दन"
    }
  ],
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      "verse": "18.77",
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    {
      "verse": "14.6",
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    },
    {
      "verse": "2.52",
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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_6.43",
        "anandgiri_6.43"
      ],
      "score": 0.5,
      "english_rendering": "In that birth among yogins, the fallen practitioner recovers the very buddhi-saṃyoga (union with discriminating intelligence) carried from the prior body — the impressional continuity that makes prior striving available. From that recovered saṃskāra (deep impressional trace) the aspirant strives more intensely toward saṃsiddhi (complete perfection). Śaṅkara's gloss is terse and dialectical: the next verse will explain precisely how this prior-body buddhi-contact is possible at all.",
      "divergence_note": "Śaṅkara: 'tatra yogināṃ kule taṃ buddhi-saṃyogaṃ labhate paurvadehikaṃ — that buddhi-saṃyoga which is paurvadehika, born in the prior body; yatate ca tataḥ pūrvakṛtāt saṃskārāt bhūyaḥ — strives more, from that prior saṃskāra.' The compressed dialectical close ('kathaṃ pūrvadeha-buddhi-saṃyoga iti tad ucyate') signals that verse 6.44 carries the full epistemic weight."
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.43",
        "vedantadeshika_6.43"
      ],
      "score": 0.5,
      "english_rendering": "In that rebirth the practitioner recovers the very paurvadaihika yoga-viṣaya buddhi-saṃyoga — the mind's devotional orientation toward Bhagavān formed in the former body. Like one waking from deep sleep (supta-prabuddha-vat), the aspirant stirs into awareness and strives again toward saṃsiddhi, precisely so that no obstacle (antarāya) can interrupt the forward movement. For Rāmānuja, this is not mere psychic residue — it is the grace-structured continuity of Bhagavān's own kainkarya-śakti (serving power) preserving the devotee across births.",
      "divergence_note": "Rāmānuja: 'tatra janmani tam eva paurvadaihikaṃ yoga-viṣayaṃ buddhi-saṃyogaṃ labhate; tataḥ supta-prabuddha-vad bhūyaḥ saṃsiddhau yatate; yathā na antarāya-hato bhavati tathā yatate.' The simile supta-prabuddha-vat is Rāmānuja's distinctive contribution — recognition is instantaneous, not laboriously reconstructed."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.43",
        "jayatirtha_6.43"
      ],
      "score": 0.5,
      "english_rendering": "*Tatra taṃ buddhi-saṃyogaṃ labhate paurvadehikam* — in that new birth, the *jīva* (the individual self, eternally *paratantra*, dependent on Hari) recovers the *buddhi-saṃyoga* (conjunction with discriminative intelligence) accumulated across prior embodiments. This recovery is no intrinsic achievement of the *jīva*; it is *anugraha* (grace) dispensed by *svatantra* (the independently real, self-sufficient) Hari, whose sovereign will ordains which *saṃskāra*-s (formative impressions) are restored and at what degree in the *taratamya* (graded ontological hierarchy). The *pañca-bheda* (the five-fold real distinction) between Lord, *jīva*, and *jaḍa* (inert matter) remains unreduced: the prior *buddhi-saṃyoga* is transferred across bodies as a real quality belonging to a real, bounded *jīva*, not dissolved back into any undifferentiated ground. From that recovered footing the *jīva* strives again — *tato bhūyaḥ saṃsiddhau yatate* — pressing toward *saṃsiddhi* (full perfection), yet this striving too is sustained by Hari's *preraṇā* (interior impulsion), the *jīva* occupying precisely its assigned station in the order of *bhakti* (devotion as ontological subordination) that it had reached in the life before.",
      "divergence_note": "No bhāṣya by Madhva or Jayatīrtha on this verse. The reading applies *paratantra*-*jīva*, *taratamya*, *anugraha*, and *pañca-bheda* directly to the mūla's *buddhi-saṃyoga* and *bhūyaḥ yatate* without bhāṣya corroboration.",
      "provenance": "siddhānta_reconstruction"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.43"
      ],
      "score": 0.5,
      "english_rendering": "Vallabha's commentary on this verse is extremely sparse — only a gloss confirming that yatate means deliberate effort (prayatna). From Puṣṭi-mārga doctrine: recovery of prior buddhi-saṃyoga is Kṛṣṇa's prasāda flowing uninterruptedly across the veil of death; the aspirant's fresh effort is itself Kṛṣṇa's own śakti (power) operating through the reborn devotee — the jīva does not strive toward Kṛṣṇa, Kṛṣṇa strides forward through the jīva's reborn form.",
      "divergence_note": "Vallabha: 'tataḥ kiṃ tatrāha — tatra tam iti; yatata iti prayatna uktaḥ.' Commentary is nearly absent; Puṣṭi-mārga rendering is doctrine-extrapolated beyond the available bhāṣya text."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.43"
      ],
      "score": 0.5,
      "english_rendering": "Śrīdhara reads this verse as covering both categories of rebirth mentioned in 6.41–42: in either birth (dviḥ-prakāra janmani), the practitioner recovers the paurvadehika buddhi-saṃyoga — specifically the buddhi's orientation toward Brahman (brahma-viṣayā buddhi). From that recovered orientation the aspirant strives with renewed intensity (bhūyaḥ adhikaṃ) toward mokṣa (saṃsiddhi). The devotional register is evident in naming the goal directly as mokṣa rather than mere saṃsiddhi.",
      "divergence_note": "Śrīdhara: 'tatra dviḥ-prakāre api janmani pūrvadehe bhavaṃ paurvadehikaṃ tam eva brahma-viṣayayā buddhyā saṃyogaṃ labhate; tataś ca bhūyo adhikaṃ saṃsiddhau mokṣe prayatnaṃ karoti.'"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.43"
      ],
      "score": 0.5,
      "english_rendering": "*Tatra* — in either type of birth — the practitioner recovers *taṃ buddhi-saṃyogaṃ*, that union of intellect with *brahma-ātmaikyaviṣayā buddhi* (the intellect whose object is the identity of Brahman and ātman). Precisely as much of *sarvakarmā-saṃnyāsa-gurūpasadana-śravaṇa-manana-nididhyāsanānāṃ madhye yāvat-paryantam anuṣṭhitam* — however far along the series of renunciation of all karma, approach to the guru, hearing, reflection, and sustained contemplation one had practiced — *tāvat-paryantam eva* that much and no more is recovered: *labhate prāpnoti*. Not recovery alone, but immediately *tato bhūyo adhikaṃ labdhāyā bhūmer agrimāṃ bhūmiṃ saṃpādayituṃ saṃsiddhau yatate* — from the bhūmikā already gained, effort presses toward the next, ascending without repetition, until liberation is complete. The seven bhūmikās, drawn from *Bhagavad-Vasiṣṭha* and cited verbatim — *śubhecchā* (first, identical with *sādhanacatuṣṭayasampat*), *śravaṇa-manana-sampat* (second), *tanumānasā* or *nididhyāsanasampat* (third), *tattvasākṣātkāra* (fourth), and the three *jīvanmukti* grades (fifth through seventh) — define this ascent. One who attains the fourth bhūmikā and dies secures *videha-kaivalya* without doubt; one established in the upper three is *jīvann api mukta*. The *saṃnyāsin* whose *bhogavāsanā*-*prābalya* (the force of enjoyment-impressions) caused a craving for enjoyment to arise at the moment of departure — *prāṇotkrāntisamaye prādurbhūtabhogaspṛhaḥ* — is the one whose intermediate-birth detour is described here. By contrast, the *saṃnyāsin* in whom *vairāgyavāsanāprābalya* and the Lord's grace kept that craving absent at death is born directly in *śucīnāṃ śrīmatāṃ gehe* — in the household of the pure and prosperous — and recovers prior *saṃskāras* without effort. The address *kuru-nandana* signals that Arjuna's own birth in Kuru's line is precisely such a prior-*saṃskāra* advantage: *pūrvavāsanāvaśād anāyāsenaiva jñānalābho bhaviṣyati* — knowledge will arise for him with ease, drawn forward by what was already cultivated.",
      "divergence_note": "Re-anchored directly to Madhusūdana's bhāṣya phrasing: 'sarvakarmā-saṃnyāsa-gurūpasadana-śravaṇa-manana-nididhyāsanānāṃ madhye yāvat-paryantam anuṣṭhitaṃ tāvat-paryantam eva taṃ brahma-ātmaikyaviṣayayā buddhyā saṃyogam... labhate' and 'tato bhūyo adhikaṃ labdhāyā bhūmer agrimāṃ bhūmiṃ saṃpādayituṃ saṃsiddhau yatate.' The two-type saṃnyāsin distinction — prāṇotkrāntisamaye prādurbhūtabhogaspṛhaḥ versus anudblūtabhogaspṛhaḥ — is drawn from the bhāṣya's closing analysis and was absent from the prior rendering."
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
    }
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    {
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    },
    {
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      "other_verses_in_list": [
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    {
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    "corpus_provenance": {
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        "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": [
          "labhate: labh -> √labh",
          "yatate: yat -> √yat"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If saṃskāra (deep impressional trace) from prior births is recoverable, what does this imply about the relationship between memory, identity, and the continuity of a sādhana (spiritual practice) across discontinuous embodiments?",
    "Rāmānuja's simile — supta-prabuddha-vat (like one waking from sleep) — suggests recognition rather than reconstruction. What is the difference between recovering a skill through relearning versus recovering it through recognition, and does that distinction have practical implications for how we approach stalled practices?",
    "Madhva provides no bhāṣya on this verse. Does the absence of commentary itself carry interpretive weight — does Madhva's silence imply the verse is unproblematic within Dvaita, or that its framing is incompatible with strict jīva-Brahman dualism?",
    "Madhusūdana maps buddhi-saṃyoga recovery onto a seven-stage bhūmikā ladder with precise ontological stakes at each level. Does treating spiritual progress as a cumulative positional system (altitude that cannot be lost) reframe the meaning of spiritual failure — is there no such thing as wasted effort?",
    "The verse addresses Arjuna as kuru-nandana (descendant of Kuru). All commentators note this is not merely politeness — it signals that lineage itself is a carrier of accumulated saṃskāra. What does it mean to belong to a tradition or family specifically as a reservoir of prior spiritual work?",
    "Śrīdhara specifies that the recovered buddhi-saṃyoga is oriented toward Brahman (brahma-viṣayā buddhi), not toward yoga generically. Does the object of the prior practice matter for what gets carried across death — or only the depth of practice?",
    "The verse guarantees that striving resumes from prior saṃskāra (bhūyaḥ yatate). Is this reassurance or pressure? Does the teaching create accountability — if prior work is never lost, then every moment of genuine effort is permanently consequential?"
  ],
  "everyday_applications": {
    "advaita": "When a student returns to a difficult subject after years away and finds it re-emerges faster than expected, this is paurvadehika buddhi-saṃyoga in miniature — the discriminating intelligence re-contacts prior structuring. Śaṅkara's practical lesson: do not start from zero after long interruption. Locate the deepest layer of prior understanding still available and resume from there. The saṃskāra does the heavy lifting; the practitioner only needs to stop arguing with the gap.",
    "viśiṣṭādvaita": "Rāmānuja's supta-prabuddha-vat (waking from sleep) simile applies directly to resuming a devotional routine after illness, grief, or a period of distraction. The practitioner who wakes and immediately resumes morning pūjā (worship) without elaborate re-justification is operating from this principle — the Bhagavān-oriented orientation is already present, only needing the obstacle of sleep (or confusion) removed. Re-entry into practice is recognition, not rebuilding.",
    "dvaita": "In Dvaita practice, the discipline of attributing all resumption of effort to Hari's anugraha (grace) — rather than to one's own willpower — is both theologically correct and psychologically stabilizing. When practice resumes after a break, the Dvaita practitioner does not credit personal momentum; she credits Hari's continued investment in the jīva's assigned sādhana. This removes the ego-inflation that comes from treating spiritual recovery as personal achievement.",
    "śuddhādvaita": "Puṣṭi-mārga practitioners observe that Kṛṣṇa's sevā (service) rhythm — the daily liturgical schedule of waking, offering, feeding, singing — is not something one generates fresh each morning. It is prasāda-flow that one steps back into. When a practitioner re-enters sevā after disruption, Vallabha's teaching counsels surrender to the rhythm itself rather than effortful restart: Kṛṣṇa's śakti is already moving; the devotee's task is to stop resisting, not to generate new force.",
    "bhakti": "Śrīdhara's emphasis that the recovered buddhi-saṃyoga is brahma-viṣayā (oriented toward Brahman) points to a practical test: when resuming practice after interruption, check whether the renewed effort is oriented toward liberation or toward managing the interruption's consequences. Genuine recovery of prior saṃskāra is recognizable by the directness of re-engagement — the practitioner moves toward Brahman, not toward repairing the image of being a practitioner.",
    "advaita-bhakti": "Madhusūdana's bhūmikā-mapping implies that a practitioner can roughly locate her current altitude on the seven-stage ladder by noticing which practices feel like consolidation versus which feel like genuine extension. This is not self-congratulation but calibration — a prerequisite for pressing toward the next bhūmikā rather than re-covering ground already secured. Practically: if śravaṇa (hearing) and manana (reflection) are stable, the work now is nididhyāsana (sustained contemplation), not more śravaṇa."
  },
  "primary_meaning": "There you recover the alignment of intelligence your former body had built, and from that footing press forward again toward complete perfection, O Arjuna."
}