{
  "verse_id": "6.44",
  "mūla": {
    "devanāgarī": "पूर्वाभ्यासेन तेनैव ह्रियते ह्य् अवशो ऽपि सः | जिज्ञासुर् अपि योगस्य शब्द-ब्रह्मातिवर्तते",
    "iast": "pūrvābhyāsena tenaiva hriyate hy avaśo 'pi saḥ | jijñāsur api yogasya śabda-brahmātivartate",
    "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 44",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "pūrva",
      "lemma": "pūrva",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "पूर्व"
    },
    {
      "surface_form": "abhyāsena",
      "lemma": "abhyāsa",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अभ्यासेन"
    },
    {
      "surface_form": "tena",
      "lemma": "tad",
      "grammar": "instrumental masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "तेन"
    },
    {
      "surface_form": "eva",
      "lemma": "eva",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "एव"
    },
    {
      "surface_form": "hriyate",
      "lemma": "√hṛ",
      "grammar": "present indicative pass 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "संसिद्धौ हि यस्मात् अवशोऽपि सः योगभ्रष्टः न कृतं चेत् योगाभ्यासजात् संस्कारात् बलवत्तरमधर्मादिलक्षणं कर्म तदा योगाभ्यास",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
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          ]
        },
        {
          "sense": "प्रसिद्धं हि एतद् योगमाहात्म्यम् इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "विषयेभ्यः परावृत्त्य योगनिष्ठः क्रियते",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        },
        {
          "sense": "स्ववशीक्रियते अकस्मादेव भोगवासनाभ्यो व्युत्थाप्य मोक्षसाधनोन्मुखः क्रियते ज्ञानवासनाया एवाल्पकालाभ्यस्ताया",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ह्रियते"
    },
    {
      "surface_form": "hi",
      "lemma": "hi",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "हि"
    },
    {
      "surface_form": "avaśaḥ",
      "lemma": "avaśa",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अवशः"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "saḥ",
      "lemma": "tad",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "सः"
    },
    {
      "surface_form": "jijñāsuḥ",
      "lemma": "jijñāsu",
      "grammar": "nominative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "जिज्ञासुः"
    },
    {
      "surface_form": "api",
      "lemma": "api",
      "grammar": "",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अपि"
    },
    {
      "surface_form": "yogasya",
      "lemma": "yoga",
      "grammar": "genitive masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "स्वरूपं ज्ञातुमिच्छन्",
          "school": "advaita",
          "weight": 0.8,
          "witnesses": [
            "shankara"
          ]
        },
        {
          "sense": "स तथोक्तः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "vedantadeshika"
          ]
        },
        {
          "sense": "जिज्ञासुरपि",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva",
            "jayatirtha"
          ]
        },
        {
          "sense": "स्वरूपं जिज्ञासुरेव केवलं नतु प्राप्तयोगः",
          "school": "bhakti",
          "weight": 0.8,
          "witnesses": [
            "sridhara"
          ]
        },
        {
          "sense": "मोक्षसाधनज्ञानस्य विषयं ब्रह्मज्ञानं प्रथमभूमिकायां स्थितः संन्यासीति यावत्",
          "school": "advaita-bhakti",
          "weight": 0.8,
          "witnesses": [
            "madhusudan"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "योगस्य"
    },
    {
      "surface_form": "śabda",
      "lemma": "śabda",
      "grammar": "compound (compound member)",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "शब्द"
    },
    {
      "surface_form": "brahma",
      "lemma": "brahman",
      "grammar": "accusative neuter singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "प्रकृतिः प्रकृतिसम्बन्धाद् विमुक्तो देवमनुष्यादिशब्दाभिलापानर्हं ज्ञानानन्दैकतानम् आत्मानं प्राप्नोति इत्यर्थः",
          "school": "viśiṣṭādvaita",
          "weight": 0.8,
          "witnesses": [
            "ramanuja"
          ]
        },
        {
          "sense": "प्राप्नोतीत्यर्थः",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
            "madhva"
          ]
        },
        {
          "sense": "शब्दब्रह्मतात्पर्यभूतं पारोक्ष्येण जानाति तत्प्रभावेणेत्यर्थः",
          "school": "śuddhādvaita",
          "weight": 0.8,
          "witnesses": [
            "vallabha"
          ]
        }
      ],
      "theme_lists": [],
      "surface_devanagari": "ब्रह्म"
    },
    {
      "surface_form": "ativartate",
      "lemma": "ati-√vṛt",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "अतिवर्तते"
    }
  ],
  "intertextual_panel": [
    {
      "verse": "4.25",
      "type": "cross-chapter thematic parallel",
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    {
      "verse": "4.38",
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    {
      "verse": "9.30",
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      "verse": "6.3",
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    {
      "verse": "5.5",
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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_6.44",
        "anandgiri_6.44"
      ],
      "score": 0.5,
      "english_rendering": "The yoga-fallen soul is carried irresistibly by the momentum of prior-birth practice (pūrvābhyāsa) — even without volition — because the saṃskāra (latent impression) born of sādhana is stronger than adharma unless adharma itself is made dominant. Even one who merely inquires into the nature of yoga transcends śabda-brahman (the Veda's ritual-fruit domain), since jñāna-saṃskāra, being real in its object, overpowers impermanent sensory vāsanās (desire-traces). How much more, says Śaṅkara, does the steady yogī surpass all this.",
      "divergence_note": "Directly anchored in Śaṅkara's bhāṣya: 'yogābhyāsajanitena saṃskāreṇa hriyate' and the explicit weighing of adharma-force vs. yoga-saṃskāra force; śabda-brahman glossed as 'vedoktakarmānuṣṭhānaphalam.'"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_6.44",
        "vedantadeshika_6.44"
      ],
      "score": 0.5,
      "english_rendering": "The greatness (māhātmya) of yoga is precisely that even the fallen yogī is drawn back to yoga against his will, for prior practice is a form of Bhagavān's power working through the soul. Even the mere inquirer — whose mind has not yet fully stabilized — by resuming inquiry and undertaking karma-yoga, surpasses śabda-brahman; and śabda-brahman here is prakṛti itself (the domain of name-and-form: gods, humans, sky), from which liberation means reaching the ātman that is pure jñāna-ānanda (knowledge-bliss), free of all prakṛti-designation.",
      "divergence_note": "Rāmānuja's bhāṣya explicitly glosses 'śabda-brahma' as 'devamanuṣyapṛthivyantarikṣasvargādisabdābhilāpayogyaṃ brahma prakṛtiḥ' — nature as the domain of verbal predication — and liberation as reaching the ātman 'jñānānandaikatanam,' distinct from Śaṅkara's reading."
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_6.44",
        "jayatirtha_6.44"
      ],
      "score": 0.5,
      "english_rendering": "Even one whose longing is no more than 'I must know this yoga' — a mere wish (jijñāsā) without practice — already transcends śabda-brahman and attains Parabrahman (Hari), for the desire itself, directed toward Hari's yoga, carries the jīva across. The eternal distinction of jīva and Īśvara means the jīva's crossing is always accomplished by Hari's grace, not by self-power alone.",
      "divergence_note": "Madhva's bhāṣya is terse but precise: 'jñātavyo mayā yoga iti yasyātīvecchā so'pi śabdabrahmātivartate. paraṃ brahma prāpnotītyarthaḥ' — the one with intense desire attains Parabrahman. No intermediate stages; direct attainment, consistent with Dvaita's grace-primacy."
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_6.44"
      ],
      "score": 0.5,
      "english_rendering": "Even without wishing it — even despite obstacles from prior lives — the soul is seized and turned away from sense-objects into yoga-niṣṭhā (steady yoga) by the prior-body's practice: Kṛṣṇa's prasāda (grace-gift) operates through the saṃskāra. By the ascending argument (kaimutya): if even the bare inquirer is honored like a paramahaṃsa and indirectly knows Parabrahman through śabda-brahman's intention (tātparya), how much more does the firmly established one transcend it altogether.",
      "divergence_note": "Vallabha's bhāṣya supplies both the 'paramahaṃsa iva sampūjito bhavati' framing for the mere inquirer and the alternative reading: 'śabdabrahmātivartate arthāt paraṃ brahma śabdabrahmātātparyabhūtaṃ pārokṣyeṇa jānāti' — indirect knowledge through śabda-brahman's own import."
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_6.44"
      ],
      "score": 0.5,
      "english_rendering": "The prior-birth practice draws the soul compulsorily away from sense-objects into brahma-niṣṭhā (steadiness in Brahman), even through unintended obstacles. Then, by the ascending argument (kaimutya-nyāya), Śrīdhara clarifies the two cases: the mere inquirer into yoga's nature — not even an accomplished yogī, merely one who has entered the path and then fallen through sin — already surpasses Vedic ritual-fruit (śabda-brahman), attaining a fruit higher than any Vedic karma can yield, and thereby reaches liberation.",
      "divergence_note": "Śrīdhara's bhāṣya governs this rendering: 'yogasya svarūpaṃ jijñāsureva kevalaṃ natu prāptayogaḥ... śabdabrahma vedamativartate vedoktakarmaphalānyatikrāmati. tebhyo'dhikaṃ phalaṃ prāpya mucyata ityarthaḥ.' Śrīdhara's text is clean of any HTML artifacts."
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_6.44"
      ],
      "score": 0.5,
      "english_rendering": "Madhusūdana addresses the hard case: the kṣatriya born into royal luxury, insulated from jñāna by layers of sensory enjoyment, who seems disqualified from renunciation. His answer: jñāna-saṃskāra, even accumulated across many births and buried under countless pleasures, overpowers all obstacles by its own strength — because it is real in its object while bhoga-vāsanās (pleasure-traces) are not. Like a thief who seizes horses even from the midst of many guards, the saṃskāra breaks through all hindrances without the jīva's cooperation. Even the inquirer, dying at the first stage (prathama-bhūmikā) of sannyāsa and reborn as a great king, in that very birth transcends karma-kāṇḍa (Vedic ritual-action domain) and becomes qualified for jñāna — refuting jñāna-karma-samuccaya (the synthesis of knowledge and action) definitively.",
      "divergence_note": "Madhusūdana's extended bhāṣya supplies the thief-and-horses analogy, the prathama-bhūmikā framing, and the explicit anti-samuccaya conclusion: 'etenāpi jñānakarmasamuccayo nirākṛta iti draṣṭavyam.'"
    }
  },
  "prosodic_information": {
    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
      "vocative": "",
      "preceding_question": "",
      "following_response": ""
    }
  },
  "theme_list_memberships": [
    {
      "list": "आचार्य",
      "role": "supporting",
      "other_verses_in_list": [
        "1.2",
        "1.3",
        "1.26",
        "1.34",
        "13.7"
      ]
    },
    {
      "list": "तेनैव",
      "role": "supporting",
      "other_verses_in_list": [
        "11.45",
        "11.46"
      ]
    },
    {
      "list": "पूर्वाभ्यास",
      "role": "supporting",
      "other_verses_in_list": [
        "6.43"
      ]
    },
    {
      "list": "ब्रह्म",
      "role": "supporting",
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        "1.1",
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        "4.31",
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        "5.10",
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        "5.20",
        "5.21",
        "5.24",
        "5.25",
        "5.26",
        "6.14",
        "6.27",
        "6.28",
        "6.38",
        "7.29",
        "8.1",
        "8.3",
        "8.11",
        "8.13",
        "8.16",
        "8.17",
        "8.24",
        "10.12",
        "11.15",
        "11.37",
        "13.4",
        "13.12",
        "13.30",
        "14.3",
        "14.4",
        "14.26",
        "14.27",
        "17.14",
        "17.23",
        "17.24",
        "18.42",
        "18.50",
        "18.53",
        "18.54"
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    }
  ],
  "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": [
          "hriyate: hṛ -> √hṛ",
          "ativartate: ativṛt -> ati-√vṛt"
        ]
      }
    ]
  },
  "so_what_questions": [
    "If prior-birth yoga-saṃskāra can override present-life obstacles and re-orient a soul without its consent, what does this imply about the relationship between individual effort (puruṣārtha) and accumulated momentum — is volition primary, or secondary?",
    "The six schools split sharply on what 'śabda-brahman' means here: Vedic ritual-fruit (Śaṅkara, Śrīdhara), prakṛti as the domain of name-form predication (Rāmānuja), or Parabrahman itself approached indirectly (Vallabha). Which reading changes the soteriological stakes most dramatically, and why?",
    "Madhusūdana's kṣatriya argument effectively decouples jñāna-eligibility from social-role sannyāsa: anyone whose prior saṃskāra is strong enough transcends karma-kāṇḍa regardless of varṇa (social order). What are the institutional implications of this reading for who counts as a legitimate spiritual aspirant?",
    "Madhva's bhāṣya reduces the entire verse to two lines: intense desire (atīvecchā) for yoga is sufficient for attaining Parabrahman. Does this make the verse easier or harder than the other schools' readings, and what does this compression reveal about Dvaita's soteriology?",
    "The 'kaimutya-nyāya' (ascending argument — if even X, how much more Y) appears in Vallabha and Śrīdhara but not in Śaṅkara. What rhetorical and doctrinal work does this logical form perform that Advaita's weighing-of-forces framing does not?",
    "Rāmānuja defines liberation here as reaching the ātman 'free of all prakṛti-designation' — a state that cannot be described in any human language. If śabda-brahman is precisely the domain of linguistic predication, does transcending it mean liberation is structurally unsayable on his account?",
    "The verse implies a multi-birth continuity of saṃskāra that persists through death and rebirth. How does each school account for the substrate that carries this saṃskāra across lives — and does their answer to that question constrain or liberate their soteriology?"
  ],
  "everyday_applications": {
    "advaita": "When a longtime meditator or sādhaka (practitioner) feels their practice has collapsed — job pressure, relational crisis, years of neglect — the Advaita reading says: your saṃskāra does not expire. The momentum is not lost; it is merely suppressed by stronger present-moment noise. The practical move is not to restart from zero but to reduce the weight of adharma-producing stimuli (distraction, over-commitment, sensory overload), trusting that the prior saṃskāra will re-surface on its own. Effort here is subtraction, not addition.",
    "viśiṣṭādvaita": "For the devotee who has lapsed in pūjā (worship), sevā (service), or satsaṅga (community) — Rāmānuja's reading offers a specific consolation: Bhagavān's power works through the accumulated devotional saṃskāra to draw you back. The practical implication is to trust re-entry at any level — even resumed curiosity about devotional life counts as karma-yoga that begins the arc back toward liberation. Bhakti communities can use this framing to welcome back lapsed members without shame.",
    "dvaita": "Madhva's compressed reading has sharp practical force: the mere sincere wish to understand a spiritual teaching or practice — even without doing anything yet — already moves you across a threshold. This applies in situations where someone feels unworthy to begin (I haven't read enough, I'm not disciplined enough, I'm too distracted): Dvaita says the intense desire itself (atīvecchā) is the operative spiritual act. Start with honest wanting; Hari's grace does the rest.",
    "śuddhādvaita": "Vallabha's paramahaṃsa framing inverts the usual hierarchy: the mere inquirer into yoga is to be honored as a great renunciant, because Kṛṣṇa's prasāda has already touched them. In communal and teaching contexts, this means treating early-stage spiritual curiosity — even in someone who appears worldly or distracted — with the reverence owed to a realized saint. The practical application is a mode of reception: receive the curious person as if they are already arrived.",
    "bhakti": "Śrīdhara's kaimutya-nyāya (ascending argument) offers a cognitive frame for assessing spiritual progress: if even a fallen aspirant who merely inquired once already surpasses the full fruit of Vedic ritual observance, then any present engagement with genuine inquiry ranks above ritual compliance performed without understanding. The practical move is to prioritize depth of engagement over breadth of religious form — less rote ritual, more genuine jijñāsā (inquiry) into what is actually being practiced.",
    "advaita-bhakti": "Madhusūdana's royal-lineage argument speaks directly to high-achieving people embedded in demanding worldly roles — executives, politicians, artists — who believe their circumstances disqualify them from serious spiritual life. His reading says: the depth of prior saṃskāra overrides circumstantial disqualification. The practical application is to look for the moment when worldly activity becomes inexplicably oriented toward meaning — that pivot is not coincidence but the thief-saṃskāra at work, and it deserves to be recognized and followed rather than explained away as a midlife phase."
  },
  "primary_meaning": "Even without willing it, prior-birth practice seizes the fallen yogī and pulls him back; and one who merely longs to understand yoga already outstrips the domain of Vedic ritual."
}