{ "verse_id": "6.45", "mūla": { "devanāgarī": "प्रयत्नाद् यतमानस् तु योगी संशुद्ध-किल्बिषः | अनेक-जन्म-संसिद्धस् ततो याति परां गतिम्", "iast": "prayatnād yatamānas tu yogī saṃśuddha-kilbiṣaḥ | aneka-janma-saṃsiddhas tato yāti parāṃ gatim", "chapter_position": "Chapter 6 (Dhyāna-Yoga (The Yoga of Meditation)), verse 45", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "prayatnāt", "lemma": "prayatna", "grammar": "ablative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रयत्नात्" }, { "surface_form": "yatamānaḥ", "lemma": "√yat", "grammar": "nominative masculine singular present participle verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "यतमानः" }, { "surface_form": "tu", "lemma": "tu", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तु" }, { "surface_form": "yogī", "lemma": "yogin", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [ { "sense": "विद्वान् संशुद्धकिल्बिषः विशुद्धकिल्बिषः संशुद्धपापः अनेकजन्मसंसिद्धः अनेकेषु जन्मसु किञ्चित्किञ्चित् संस्कारजातम् उपचि", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "चलितः अपि पुनः परां गतिं याति एव।अतिशयितपुरुषार्थनिष्ठतया योगिनः सर्वस्माद् आधिक्यम् आह", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "भ्रंशाभावात् संशुद्धकिल्विषोऽनेकजन्मसंसिद्धः अनेकजन्मसु तत्त्वज्ञानवान् सन् ततोऽन्तिमजन्मनि सिद्धज्ञानतः परांगतिमक्षरं", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "परां गतिं याति तदा यस्तु योगी प्रयत्नादुत्तरोत्तरमधिकं योगे यतमानो", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "पूर्वोपचितसंस्कारवांस्तेनैव योगप्रयत्नपुण्येन संशुद्धकिल्बिषो धौतज्ञानप्रतिबन्धकपापमलः अतएव संस्कारोपचयात्पुण्योपचयाच्च", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "योगी" }, { "surface_form": "saṃśuddha", "lemma": "saṃ-√śudh", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संशुद्ध" }, { "surface_form": "kilbiṣaḥ", "lemma": "kilbiṣa", "grammar": "nominative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "किल्बिषः" }, { "surface_form": "aneka", "lemma": "aneka", "grammar": "compound (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अनेक" }, { "surface_form": "janma", "lemma": "janman", "grammar": "compound (compound member)", "senses_attested_in_panel": [ { "sense": "लब्ध्वापि योगभ्रष्टः पूर्वोपचितज्ञानसंस्कारप्राबल्येन कर्माधिकारमतिक्रम्य ज्ञानाधिकारी भवति तदा किमु वक्तव्यं द्वितीयाय", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "जन्म" }, { "surface_form": "saṃsiddhaḥ", "lemma": "saṃ-√sidh", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संसिद्धः" }, { "surface_form": "tatas", "lemma": "tatas", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "ततस्" }, { "surface_form": "yāti", "lemma": "√yā", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "परां प्रकृष्टां गतिम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "एव।अतिशयितपुरुषार्थनिष्ठतया योगिनः सर्वस्माद् आधिक्यम् आह", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। आह च अतीव श्रद्धया युक्तो जिज्ञासुर्विष्णुतत्परः। ज्ञात्वा ध्यात्वा तथा दृष्ट्वा जन्मभिर्बहुभिः पुमान्। विशेन्नारायणं", "school": "dvaita", "weight": 0.8, "witnesses": [ "madhva" ] }, { "sense": "। यद्वाऽनेकजन्मविपाकेन भक्तिमान् भवति। ततो भक्तितः परां गतिं भगवद्धाम वैकुण्ठाख्यं याति। एवमेवोक्तं निबन्धेईश्वरालम्बनं", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "तदा यस्तु योगी प्रयत्नादुत्तरोत्तरमधिकं योगे यतमानो", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] } ], "theme_lists": [], "surface_devanagari": "याति" }, { "surface_form": "parām", "lemma": "para", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "पराम्" }, { "surface_form": "gatim", "lemma": "gati", "grammar": "accusative feminine singular noun", "senses_attested_in_panel": [ { "sense": "।।यस्मादेवं तस्मात्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] } ], "theme_lists": [], "surface_devanagari": "गतिम्" } ], "intertextual_panel": [ { "verse": "5.5", "type": "lemma-family resonance", "score": 0.8967, "feature_breakdown": { "cosine": 0.8367, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.393, "stem_prefix": 6.0 } }, { "verse": "13.28", "type": "long-distance thematic echo", "score": 0.8959, "feature_breakdown": { "cosine": 0.8259, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 14.0078, "stem_prefix": 6.0 } }, { "verse": "6.43", "type": "thematic-cluster continuation", "score": 0.8927, "feature_breakdown": { "cosine": 0.8327, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.0896, "stem_prefix": 4.0 } }, { "verse": "16.22", "type": "long-distance thematic echo", "score": 0.8925, "feature_breakdown": { "cosine": 0.8325, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 12.4279, "stem_prefix": 5.0 } }, { "verse": "4.38", "type": "cross-chapter thematic parallel", "score": 0.8891, "feature_breakdown": { "cosine": 0.8391, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 6.7043, "stem_prefix": 3.0 } }, { "verse": "6.37", "type": "cross-chapter thematic parallel", "score": 0.883, "feature_breakdown": { "cosine": 0.843, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.3898, "stem_prefix": 2.0 } }, { "verse": "7.3", "type": "cross-chapter thematic parallel", "score": 0.8796, "feature_breakdown": { "cosine": 0.8296, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.1729, "stem_prefix": 4.0 } }, { "verse": "11.36", "type": "cross-chapter thematic parallel", "score": 0.8795, "feature_breakdown": { "cosine": 0.8195, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.016, "stem_prefix": 5.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_6.45", "anandgiri_6.45" ], "score": 0.5, "english_rendering": "The yogin who strives with intensified effort (prayatnāt yatamānaḥ) across many births accumulates (upacitya) a growing mass of saṃskāra-s until the obstructing impurities (kilbiṣa) are completely burned away. Śaṅkara reads aneka-janma-saṃsiddhaḥ as the gain of samyag-darśana — correct seeing of the non-dual Self — not as a devotional culmination. The 'supreme course' (parā gatiḥ) is mokṣa as liberation into the witness-awareness that was always already present, not a destination reached but an obstruction removed.", "divergence_note": "Śaṅkara: 'anekeṣu janmasu kiñcit-kiñcit saṃskāra-jātam upacitya tena upacitena... lābdha-samyag-darśanaḥ san yāti parāṃ prakṛṣṭāṃ gatim' — liberation is fruit of accumulated correct-seeing, not accumulated merit." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_6.45", "vedantadeshika_6.45" ], "score": 0.5, "english_rendering": "Even the yogin who has slipped (calitaḥ) returns, propelled by the merit-stores (puṇya-sañcaya) amassed across many births that scour away all defilement (saṃśuddha-kilbiṣaḥ); for Rāmānuja the 'supreme course' is arrival before Bhagavān in the mode of eternal service (kainkarya). The accumulated puṇya is itself the index of Bhagavān's grace already operative in the soul. No effort stands alone: striving (prayatna) and divine support (Bhagavat-kṛpā) are interwoven throughout the many-birth arc.", "divergence_note": "Rāmānuja: 'aneka-janmārjita-puṇya-sañcayaiḥ saṃśuddha-kilbiṣaḥ saṃsiddhaḥ saṃjātaḥ prayatnāt yatamānas tu yogī calitaḥ api punaḥ parāṃ gatiṃ yāti eva' — the 'ever' (eva) signals inevitability grounded in accumulated puṇya." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_6.45", "jayatirtha_6.45" ], "score": 0.5, "english_rendering": "Madhva anchors the verse in the jijñāsu (seeker of Viṣṇu-knowledge): one who, having inquired after Hari, strives across many births, attains aparokṣa-jñāna — direct, non-inferential vision of Viṣṇu as supremely distinct (viśeṣa) from the jīva — and thereby enters Nārāyaṇa. The Nāradīya citation makes the Dvaita non-negotiability explicit: entry is 'by no other means whatsoever' (na anyathā tu kathañcana). Jīva-identity is never dissolved; the 'supreme course' is eternal dependent dwelling in Hari's presence.", "divergence_note": "Madhva cites Nāradīya: 'atīva śraddhayā yukto jijñāsur Viṣṇu-tatparaḥ | jñātvā dhyātvā tathā dṛṣṭvā janmabhir bahubhiḥ pumān | viśen Nārāyaṇaṃ devaṃ nānyathā tu kathañcana' — entry into Nārāyaṇa is the sole terminus." }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_6.45" ], "score": 0.5, "english_rendering": "For Vallabha the verse traces two possible culminations of the multi-birth arc: either the yogin attains tattva-jñāna (direct Kṛṣṇa-knowledge) in the final birth and reaches the akṣara — the imperishable form of Kṛṣṇa — or, through the ripening (vipāka) of many births, bhakti flowers, and through bhakti alone the yogin reaches the supreme destination, Bhagavān's own abode called Vaikuṇṭha. Striving (prayatna) is reframed as mānasa-vyāpāra — inner movement — which, when offered to Kṛṣṇa as prasāda-reception, is itself Puṣṭi-mārga devotion.", "divergence_note": "Vallabha: 'yadvā aneka-janma-vipākena bhaktimān bhavati | tato bhaktitaḥ parāṃ gatiṃ Bhagavad-dhāma Vaikuṇṭhākhyaṃ yāti' — bhakti as the second culminating path beyond jñāna." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_6.45" ], "score": 0.5, "english_rendering": "Śrīdhara begins from the prior verse's 'even the sluggish yogin reaches the supreme' and then heightens: how much more certain must the arrival of the intensely striving yogin be? Progressive, escalating effort (uttarottaram adhikaṃ yatamānaḥ) combined with the yoga itself as the purifying fire (vidhūta-pāpaḥ) across many births produces a yogin of right-knowledge (samyag-jñānī) who reaches a still nobler destination (śreṣṭhāṃ gatim). The rhetorical force is 'what needs to be said?' — the outcome is self-evident to anyone who has followed the previous verses.", "divergence_note": "Śrīdhara: 'yo tu yogī prayatnāt uttarottaram adhikaṃ yoge yatamānaḥ... anekeṣu janmasu upacitena yogena saṃsiddhaḥ samyag-jñānī bhūtvā tataḥ śreṣṭhāṃ gatiṃ yāti iti kiṃ vaktavyam' — the rhetorical 'kiṃ vaktavyam' signals self-evident certainty." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_6.45" ], "score": 0.5, "english_rendering": "Madhusūdana deploys the three-stage (bhūmikā) scheme: a yogin who fell even at the first stage, reborn amid the distractions of a royal family, still transcends karma-adhikāra and enters jñāna-adhikāra by force of prior saṃskāra alone — so what need be said of one who fell at the second or third stage, born into a brahmin household of knowers, who then strives with even greater intensity than before? The purification (dhautajñāna-pratibandha-pāpa-malaḥ) is simultaneous with the accumulation of saṃskāra across the birth-arc, until the carama-janma (final birth) ripens and mokṣa arrives with absolute certainty (nāsty evātra kaścit saṃśayaḥ).", "divergence_note": "Madhusūdana: 'prayatnāt pūrva-kṛtāt apy adhika-adhikaṃ yatamānaḥ... anekair janmabhiḥ saṃsiddhaḥ saṃskārātirekaṇa puṇyātirekaṇa ca prāpta-carama-janmā tataḥ sādhana-paripākāt yāti parāṃ prakṛṣṭāṃ gatiṃ muktim | nāsty evātra kaścit saṃśayaḥ' — no doubt whatsoever: liberation is the guaranteed culmination." } }, "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": "ततो याति परां गतिम्", "role": "supporting", "other_verses_in_list": [ "13.28", "16.22" ] }, { "list": "संसिद्ध", "role": "supporting", "other_verses_in_list": [ "3.20", "4.38", "6.37", "6.43", "8.15", "18.45" ] }, { "list": "सिद्ध", "role": "supporting", "other_verses_in_list": [ "1.1", "2.48", "3.20", "4.12", "4.22", "4.38", "6.37", "6.43", "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": [ "yatamānaḥ: yat -> √yat", "saṃśuddha: saṃśudh -> saṃ-√śudh", "saṃsiddhaḥ: saṃsidh -> saṃ-√sidh", "yāti: yā -> √yā" ] } ] }, "so_what_questions": [ "If liberation is guaranteed across many births, does this verse undermine urgency — why strive intensely in this birth when accumulated saṃskāra-s carry the weight regardless?", "Śaṅkara locates the 'supreme course' in samyag-darśana (right seeing), Madhva in aparokṣa-jñāna of Viṣṇu, and Vallabha in arrival at Vaikuṇṭha — are these genuinely distinct destinations or different languages for the same culmination?", "What counts as 'purified from defilement' (saṃśuddha-kilbiṣaḥ) across traditions — is it the burning of karmic residue, the removal of avidyā, or the flowering of bhakti, and can these be operationally distinguished?", "Madhusūdana's three-stage (bhūmikā) reading implies that even a yogin who dies mid-practice is automatically promoted in the next birth's spiritual eligibility (adhikāra) — how does this relate to contemporary questions about continuity of identity across lives?", "The verse names 'effort' (prayatna) as the operative variable, yet Rāmānuja's reading foregrounds accumulated puṇya-sañcaya as the real driver — is the verse ultimately about individual agency or about ripening conditions?", "Madhva's insistence that entry into Nārāyaṇa admits 'no other means whatsoever' (na anyathā tu kathañcana) stands against Advaita's jñāna-path and Vallabha's bhakti-path to Vaikuṇṭha — does the verse's Sanskrit support any one reading as grammatically primary?", "If the multi-birth arc is the normal trajectory (as all schools agree), what is the function of rare immediate liberation (sadyo-mukti) that some traditions acknowledge — is it the same mechanism accelerated, or a categorically different event?" ], "everyday_applications": { "advaita": "Each sustained sitting in inquiry — asking 'who is the one who strives?' — adds to the saṃskāra-store that progressively thins the veil of avidyā. Do not measure practice by emotional results in any single session; measure it by whether the witness-sense is becoming more stable across months. The 'many births' instruction means: let go of the deadline, keep the direction.", "viśiṣṭādvaita": "Offer each act of disciplined effort — physical practice, study, ethical restraint — explicitly to Bhagavān as service (kainkarya) rather than as self-improvement. The accumulated puṇya-sañcaya is not a private ledger but a deepening relationship. When progress feels blocked, recognize that prior-life merit is already at work beneath the surface; what looks like stagnation is often preparation.", "dvaita": "Maintain clear Viṣṇu-centricity in practice: inquiry (jijñāsā), meditation (dhyāna), and direct-vision (dṛṣṭi) are not three options but a sequential path toward aparokṣa-jñāna. Resist the temptation to dissolve the distinction between the worshipper and Hari — that boundary is not an obstacle to liberation but its eternal form. Daily practice keeps the directional vector fixed across life's disruptions.", "śuddhādvaita": "Recognize that sincere inner engagement with Kṛṣṇa — even imperfect, even interrupted — is itself Puṣṭi-mārga grace ripening over time. When formal practice breaks down, return simply to bhakti: a song, a moment of longing, a single name. The verse's two culminating paths (jñāna-vipāka and bhakti-vipāka) mean that whatever form your practice takes, if it is Kṛṣṇa-directed it is accruing toward the same destination.", "bhakti": "Use Śrīdhara's rhetorical logic as encouragement: if even the lax practitioner eventually arrives, the earnest one faces no real uncertainty. Convert that certainty not into complacency but into fearless escalation — 'uttarottaram adhikam,' more and more, progressively deeper. Let the removal of past impurity (vidhūta-pāpaḥ) be felt as growing lightness in practice rather than pursued as a goal.", "advaita-bhakti": "Madhusūdana's three-stage model offers a practical self-assessment tool: identify honestly which bhūmikā (stage of discrimination, dispassion, or direct meditation) your current practice inhabits. Then direct effort not toward leaping stages but toward thoroughly purifying the present stage. The guarantee of no loss (na hi kalyāṇakṛt, per prior verse) applies: every drop of sincere practice is permanently banked, regardless of what life disrupts in the interim." }, "primary_meaning": "The yogi who strives with growing effort, burning through sin across many lifetimes, reaches the supreme destination." }