{
 "verse_id": "9.3",
 "mūla": {
  "devanāgarī": "अश्रद्दधानाः पुरुषा धर्मस्यास्य परंतप | अप्राप्य मां निवर्तन्ते मृत्यु-संसार-वर्त्मनि",
  "iast": "aśraddadhānāḥ puruṣā dharmasyāsya paraṃtapa | aprāpya māṃ nivartante mṛtyu-saṃsāra-vartmani",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 3",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "aśraddadhānāḥ",
   "lemma": "aśraddadhāna",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "श्रद्धाविरहिताः आत्मज्ञानस्य धर्मस्य अस्य स्वरूपे तत्फले",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "विश्वासपूर्वकत्वारारहिताः पुरुषाः माम् अप्राप्य मृत्युरूपे संसारवर्त्मनि नितरां वर्तन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "वेदविरोधिकुहेतुदर्शनदूषितान्तःकरणतया प्रामाण्यममन्यमानाः पापकारिणोऽसुरसंपदमारूढाः स्वमतिकल्पितेनोपायेन कथंचिद्यतमाना अप",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अश्रद्दधानाः"
  },
  {
   "surface_form": "puruṣāḥ",
   "lemma": "puruṣa",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पुरुषाः"
  },
  {
   "surface_form": "dharmasya",
   "lemma": "dharma",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अस्य स्वरूपे तत्फले",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "निरतिशयप्रियमद्विषयतया स्वयं निरतिशयप्रियरूपस्य परमनिःश्रेयसस्वरूपमत्प्राप्तिसाधनस्य अव्ययस्य उपादानयोग्यदशां प्राप्य अ",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "भजनलक्षणस्य, पाठान्तरे तु धर्मस्य तत्सहितज्ञानस्य वा श्रद्धारहिताः पुरुषा ये ते मां पुरुषोत्तममप्राप्य मृत्युरूपे संसार",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "स्वरूपे साधने फले",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "धर्मस्य"
  },
  {
   "surface_form": "asya",
   "lemma": "idam",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अस्य"
  },
  {
   "surface_form": "paraṃtapa",
   "lemma": "paraṃtapa",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", अप्राप्य मां परमेश्वरम्, मत्प्राप्तौ नैव आशङ्का इति मत्प्राप्तिमार्गसाधनभेदभक्तिमात्रमपि अप्राप्य इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "परंतप"
  },
  {
   "surface_form": "a",
   "lemma": "a",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अ"
  },
  {
   "surface_form": "prāpya",
   "lemma": "prāp",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "अश्रद्दधानाः विश्वासपूर्वकत्वारारहिताः पुरुषाः माम् अप्राप्य मृत्युरूपे संसारवर्त्मनि नितरां वर्तन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्राप्य"
  },
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "nivartante",
   "lemma": "ni-√vṛt",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "निश्चयेन वर्तन्ते क्व -- मृत्युसंसारवर्त्मनि मृत्युयुक्तः संसारः मृत्युसंसारः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इत्यत्र प्रतिनिवृत्तिविवक्षायामवधिसाकाङ्क्षत्वादत्र",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": "। मृत्युव्याप्ते संसारमार्गे परिभ्रमन्तीत्यर्थः।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "निश्चयेन वर्तन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निवर्तन्ते"
  },
  {
   "surface_form": "mṛtyu",
   "lemma": "mṛtyu",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मृत्यु"
  },
  {
   "surface_form": "saṃsāra",
   "lemma": "saṃsāra",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संसार"
  },
  {
   "surface_form": "vartmani",
   "lemma": "vartman",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वर्त्मनि"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "1.1",
   "type": "long-distance thematic echo",
   "score": 0.911,
   "feature_breakdown": {
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  {
   "verse": "11.18",
   "type": "cross-chapter thematic parallel",
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   "verse": "3.35",
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  },
  {
   "verse": "1.44",
   "type": "lemma-family resonance",
   "score": 0.8974,
   "feature_breakdown": {
    "cosine": 0.8574,
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   "verse": "7.11",
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  {
   "verse": "13.8",
   "type": "shared-vocabulary echo",
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   "feature_breakdown": {
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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_9.3",
    "anandgiri_9.3"
   ],
   "score": 0.5,
   "english_rendering": "Those who lack śraddhā (faith) in this dharma — the knowledge of the ātman — are nāstikas (non-believers) who cling to the view that the body alone is the self, the very doctrine of the asuras. Without grasping even the means of reaching Me — bhakti toward the path itself — they do not attain Me, the Parameśvara (Supreme Lord). They revolve inevitably on the mṛtyu-saṃsāra-vartman (the road of death-bound rebirth), cycling through hells, animal births, and lower existences.",
   "divergence_note": "Śaṅkara: 'asurāṇām upaniṣadaṃ dehamātrātmadaśanam eva pratipannāḥ' — they have adopted the secret doctrine of the demons, seeing only body as self. 'Mātpprāptimārgasādhanabhedabhaktimātram api aprāpya' — they fail to attain even the bhakti that is a means to the path of reaching Me."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.3",
    "vedantadeshika_9.3"
   ],
   "score": 0.5,
   "english_rendering": "This dharma is upāsana (meditative worship) — itself of the nature of the supreme good, the sādhana (means) for attaining Me who am of surpassingly beloved form. Those who, having reached the eligibility to take up this path, nonetheless remain without viśvāsa (trusting faith), do not attain Me and revolve in the saṃsāra-vartman characterized by mṛtyu (death). How extraordinary is this wonder (āścarya), says Bhagavān — that what is supremely loveable and supremely liberating is still rejected.",
   "divergence_note": "Rāmānuja: 'niratiśayapriyamadvijayatayā svayaṃ niratiśayapriyarūpasya paramanihśreyasasvarūpamtprāptisādhanasya avyayasya upādānayogyadaśāṃ prāpya aśraddadhānāḥ' — having reached the fit condition for taking up this eternal sādhana, they remain without faith."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.3",
    "jayatirtha_9.3"
   ],
   "score": 0.5,
   "english_rendering": "*Aśraddadhānāḥ puruṣāḥ* — those who lack *śraddhā* (faith) in *dharmasya asya*, this *dharma* of direct *bhakti* to the *svatantra* (independently real, self-sufficient) Lord Hari — *aprāpya māṃ nivartante*: without reaching Him, they turn back. They return to *mṛtyu-saṃsāra-vartmani*, the path of death and rebirth. The *paratantra* (eternally dependent) *jīva* who does not recognize its own utter dependence (*pāratantryā*) on Hari, and who therefore does not take up *bhakti* as ontological subordination to Him, cannot attain His *prāpti* (arrival at Him). Arrival is real, not dissolution — the *jīva* remains distinct from the Lord even in liberation, and *bheda* (real distinction) between Lord and *jīva* is never annulled. Without *śraddhā* grounded in that recognition of *pañca-bheda* (the five-fold real distinction: Lord–*jīva*, Lord–matter, *jīva*–*jīva*, *jīva*–matter, matter–matter), the *jīva* gains nothing and revolves in *saṃsāra* by its own accumulated *karma*.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya is extant on this verse. The reading is voiced directly from Dvaita *siddhānta* as applied to the mūla.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.3"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads dharma here as bhajana (devotional service) — or, per the variant reading, as the knowledge that is joined with bhajana. Those persons without śraddhā (faith) in this dharma fail to reach Me, Puruṣottama (the Supreme Person), and remain deeply enmired in the saṃsāra characterized by mṛtyu. In Puṣṭi-mārga terms, śraddhā is not mere assent but the receptive openness to Kṛṣṇa's prasāda (grace-gift); without it, no amount of effort reaches the Lord of līlā.",
   "divergence_note": "Vallabha: 'dharmasya bhajanalakṣaṇasya, pāṭhāntare tu dharmasya tatsahitajñānasya vā śraddhārahitāḥ' — faith-less toward the dharma defined as bhajana, or toward knowledge united with bhajana. 'Mṛtyurūpe saṃsāre nitarāṃ vartante' — they truly abide in the saṃsāra of the form of death."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.3"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara poses a direct question: if this path is easy to practice (svasukara), who then remains in saṃsāra? The answer: those who refuse this dharma defined as bhakti joined with jñāna — who will not accept it with āstikya (the conviction of its validity) — even if they strain toward liberation by other means (upāyāntara), they fail to reach Me and wander on the saṃsāra-vartman pervaded by mṛtyu.",
   "divergence_note": "Śrīdhara: 'imaṃ dharmam aśraddadhānā āstikyenāsvīkurvantaḥ upāyāntareṇa matprāptaye kṛtaprayatnā api mām aprāpya mṛtyuyukte saṃsāravartmani nivartante' — even those who strive hard by other means, if they lack āstikya toward this dharma, do not reach Me."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.3"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana presses the logical puzzle: if this dharma is both easy and supremely excellent, why does anyone remain in saṃsāra? The answer is that some — their antaḥkaraṇa (inner instrument) corrupted by heterodox reasoning opposed to the Veda — regard the scriptural means as invalid. Though they exert effort by their self-devised methods (svamati-kalpita-upāya), the absence of the śāstra-prescribed means ensures they never attain Me, and fail to attain even the sādhana for reaching Me. They revolve without end through janana-maraṇa cycles — hells, animal births, and low wombs.",
   "divergence_note": "Madhusūdana: 'vedavirodhikuhetudaśanadūṣitāntaḥkaraṇatayā prāmāṇyam amanyamānāḥ pāpakāriṇo asurasaṃpadam ārūḍhāḥ svamatikaipitena upāyena kathaṃcid yatamānā api śāstravidhitopāyabhāvāt aprāpya māṃ' — corrupted inner organs, trusting heterodox counter-reasons, despite effort, lacking the śāstra-means, never reach Me."
  }
 },
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  "meter_shift_to_next": false,
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   "preceding_question": "",
   "following_response": ""
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 },
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   "list": "गच्छन्त्यपुनरावृत्तिम्",
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    "5.17"
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  },
  {
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  },
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  {
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   "panel_witnesses": [
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  "extraction_date": "2026-04-21",
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 },
 "so_what_questions": [
  "If this dharma is described as 'easy' (svasukara) and yet most people miss it, what exactly constitutes śraddhā (faith) — is it volitional, dispositional, or the result of prior karmic fitness (adhikāra)?",
  "Śaṅkara and Śrīdhara both use the upāyāntara (other means) argument: does this verse rule out non-bhakti paths to liberation, or only certain corrupted approaches to them?",
  "Rāmānuja reads Kṛṣṇa's tone as one of wonder (āścarya) at people rejecting what is supremely loveable — what does this emotional register reveal about the verse's rhetorical function in the chapter arc of the Rāja-Vidyā section?",
  "Madhusūdana locates the failure in a corrupted antaḥkaraṇa rather than moral wickedness per se — does this frame the problem as epistemic (wrong knowledge) rather than ethical (wrong action), and what does that imply for remediation?",
  "Vallabha's reading of dharma as bhajana-with-knowledge collapses a typical Advaita hierarchy (karma→jñāna→bhakti) into a single compound — how does this affect the structure of the entire path described across BG 9?",
  "The verse ends with 'mṛtyu-saṃsāra-vartmani' (the road of death-bound rebirth) — why does Kṛṣṇa foreground death specifically rather than rebirth or suffering? What is the rhetorical weight of mṛtyu as the defining qualifier of saṃsāra here?",
  "All schools agree on the negative consequence but diverge on what 'dharma' means in the first pāda — does this controlled divergence demonstrate that the bounded polysemy of this verse is itself the source of its multi-school fecundity?"
 ],
 "everyday_applications": {
  "advaita": "When you find yourself substituting intellectual debate about consciousness for actual inquiry into who is witnessing the debate — recognize the asura-doctrine in action. The failure Śaṅkara identifies is treating the body-mind complex as the final self while philosophizing about liberation. The practice: one pointed sitting with the question 'who am I?' each morning before the reasoning mind engages, not as technique but as the only honest move when body-as-self is the default stance.",
  "viśiṣṭādvaita": "Rāmānuja's āścarya (wonder) reframe applies whenever you observe yourself capable of upāsana — qualified, with the texts and teachers available — and still postponing. The everyday register: you have access to the practice (a teacher, a tradition, a daily time slot), you know it matters, and something unnamed is withholding full viśvāsa (trust). Rāmānuja's insight is that this is astonishing, not merely unfortunate. Name the withholding; ask whether it is intellectual scruple or something closer to fear of the beloved's claim on you.",
  "dvaita": "Dvaita's pāratiṃtrya (total dependence) principle applied daily: notice the moments when you strategize your own liberation — curating your practice, selecting only the teachings that resonate, maintaining authorship over the path. This verse's warning, read through Dvaita, is that self-managed spirituality without full acknowledgment of Hari's sovereignty keeps one cycling. The discipline: at each decision point in the practice, explicitly acknowledge that even the impulse to seek belongs to Hari, not to you.",
  "śuddhādvaita": "Vallabha's co-constitution of jñāna and bhajana means that knowledge pursued without love, and love pursued without clarity, both miss the mark. In daily terms: a study session without genuine longing for Kṛṣṇa becomes mere scholarship; a devotional hour performed without understanding what you are offering becomes ritual sentiment. The practice Vallabha implies is checking whether knowledge is warming into love — whether understanding Kṛṣṇa's nature generates desire to be near him, not just accurate propositions about him.",
  "bhakti": "Śrīdhara's upāyāntara clause is the most practically diagnostic: identify any 'other means' you are relying on to reach what matters most — productivity systems instead of presence, therapy instead of surrender, philosophical clarity instead of practice. His point is not that these are worthless but that without āstikya (the conviction that this dharma is the actual path), they become substitutes. The daily exercise: each week, name the one substitute you are most heavily running, and ask whether you have genuinely accepted this path or are still negotiating.",
  "advaita-bhakti": "Madhusūdana's antaḥkaraṇa-corruption frame is the most actionable: epistemic hygiene matters. When clever reasoning leads you away from the practice — when you find yourself concluding that your current state is fine, the teaching doesn't really apply to you, or the tradition is historically conditioned — treat this as the Veda-opposing kuhetudaśana (bad-logic vision) he describes. The practice: each time you reason your way out of the practice, pause and ask whether the reasoning is serving clarity or serving avoidance. One honest answer per day is enough."
 },
 "primary_meaning": "Those who have no faith in this teaching never reach Me, and keep turning on the road of death and rebirth."
}