Cluster 0243 — Adhyāya 6, BG-6.36

BG-6.36

Sanskrit: असंयतात्मना योगो दुष्प्राप इति मे मतिः । वश्यात्मना तु यतता शक्योऽवाप्तुमुपायतः ॥३६॥

Literal English: Yoga is hard-to-attain by the unsubdued-self — such is My judgement; but by the subdued-self, striving by-means, it is attainable ॥36॥.

BG-6.36 is the concessive-but-positive second half of Kṛṣṇa's reply to Arjuna's BG-6.33-34 mano-cañcala objection. Where BG-6.35 (cluster 0242) has just conceded the difficulty (asamśayam mahā-bāho mano durnigraham calam — undoubtedly, O great-armed-one, the mind is hard-to-restrain and wavering) and named the means (abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate — but by abhyāsa and vairāgya it is grasped), BG-6.36 hardens the doctrine with an iti me matiḥ (so is My judgement) twin-statement: without samyama-of-the-self yoga is duṣprāpa — but with vaśya-ātmā (subdued-self) plus yatana (striving) plus upāyataḥ (by-means) it is śakya (attainable).

The Sanskrit's grammar is precisely calibrated. Asamyatātmanā (negated-condition: by-the-unsubdued-self) and vaśyātmanā tu yatatā (positive-conditions: by-the-subdued-self + striving) are placed in negation-and-affirmation parallel; yogaḥ duṣprāpa (yoga is hard-to-attain) and śakyaḥ avāptum (it is attainable) are placed in modal-impossibility vs modal-possibility parallel; the upāyataḥ (by-means) ties back to BG-6.35's named two-means (abhyāsa + vairāgya). The śloka is the means-doctrine in two halves — without the means impossible, with the means attainable.

Jñāneśvar unfolds the Sanskrit across nine ovis (6.421-6.429) in three structural moves. (a) 6.421-6.426 continue Kṛṣṇa's elaboration of BG-6.36's two halves: 6.421 directly paraphrases asamyatātmanā as the conjunction no-viraktī + no-abhyāsa-stepping; 6.422 unpacks this into three concrete failures (no yama-niyama walking + no vairāgya attempt + viṣaya-jaḷa-drowning); 6.423 adds the yukti-kāmbī (rod-of-yukti) image — the untamed mind has never felt the disciplinary instrument; 6.424 turns positive — the means exists (upāya jō āhē) and would work if-applied-at-the-start; 6.425 defends the means against the laṭikēm (spurious) charge and shifts diagnosis to the practitioner's not-abiding (āpaṇayām abhyāsūm na ṭhākē); 6.426 maximalizes the claim — once the yogic-strength is body-present, not just the mind but the entire mahad-ādi (the Sāmkhya 25-tattva psycho-cosmic apparatus) comes under mastery.

(b) 6.427 is the cluster's structural-pivot. तेथ अर्जुन म्हणे (then Arjuna says) marks the voice-shift from Kṛṣṇa to Jñāneśvar-narrating-Arjuna. Arjuna concedes: deva bōlatī tēm na cukē (what the Lord says does not err) and sācachi yoga-baḷēmsīm na tukē mano-baḷa (truly mental-strength does-not-weigh-up to yogic-strength). The na tukē (does-not-weigh-up) here is precisely the negative-mirror of cluster 0239's 6.401 positive-tukē (the realized-yogi's pratītīchēni pāḍēm majsīm tukē — by-the-measure-of-realization, he weighs-up to Me): the mental-strength does-not-weigh-up to yogic-strength; the realized-yogi does weigh-up to Me. The pāḍa-tukē trope is the chapter's recurring non-different-weighing metric.

(c) 6.428-6.429 segue toward Arjuna's next question. 6.428 has Arjuna confess prior-ignorance: āmhī yētulē divasa yācī mātuhī nēṇōm (all-these-days we did-not-even-know the word of this [yoga]) — and uses this to justify his earlier BG-6.34 mano-anāvara claim (he had called the mind un-controllable because he didn't-yet-know the yoga-bala doctrine). 6.429 closes the cluster with Arjuna's bhakti-key thank-you: hā ātām aghaveyā janmā — tujhēni prasādēm puruṣōttamā — yoga-paricayō āmhām — jāhalā ājī (now for-this-whole-life-time — by-your-grace, O Puruṣōttama — the introduction-to-yoga has-today-happened for-us). The puruṣōttama vocative is the chapter's first explicit bhakti-key Lord-name; the tujhēni prasādēm (by-your-grace) is the cluster's only explicit bhakti-content — the discourse pivots from yoga-technical-vocabulary toward bhakti-relational-vocabulary, anticipating BG-6.47's bhakti-supremacy closing and BG-7.1's full bhakti-yoga opening.

The cluster's most distinctive contribution to the chapter's argument is the precise voice-architecture: the two-half mano-cañcala-resolution (0242 + 0243) is both halves Kṛṣṇa's doctrine, but the closing three ovis (6.427-6.429) carry Arjuna's matched-concession-and-thank-you, making the whole BG-6.35-36 discourse a mutual-recognition dialogue. Kṛṣṇa concedes at 6.418 (cluster 0242 opening); Arjuna concedes at 6.427 (cluster 0243 middle). Kṛṣṇa names the means; Arjuna acknowledges his prior-ignorance. Kṛṣṇa explains the upāya; Arjuna thanks by the puruṣōttama name. The two-cluster discourse is mutual-deference in micro-structure.

Ovi 6.421

Original (Marathi): एऱ्हवीं विरक्ति जयांसि नाहीं । जे अभ्यासीं न रिघती कहीं । तयां नाकळे हें आम्हीही । न मनूं कायी ॥४२१॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
एऱ्हवीं विरक्ति जयांसि नाहीं	otherwise [put it this way]: those for-whom there-is no vairāgya (viraktī)
जे अभ्यासीं न रिघती कहीं	who never step-into (na righatī) abhyāsa
तयां नाकळे हें आम्हीही	to them this [yoga] is not-graspable — we-also [agree]
न मनूं कायी	should-we-not agree? (na-manūm-kāyī — rhetorical-affirmation)

Literal translation

English: Otherwise [put it this way]: those for whom there is no vairāgya, who never step into abhyāsa — to them this [yoga] is not-graspable; should we not also agree?

मराठी (आधुनिक): दुसऱ्या प्रकारे सांगायचे तर, ज्यांच्यापाशी वैराग्य नाही, जे कधीच अभ्यासात पाऊल टाकत नाहीत — त्यांना हा योग आकळणार नाहीच; हे तर आपण मानायलाच हवे, नाही का?

Metaphor-unfold

No extended metaphor in this ovi. The content is direct doctrinal-paraphrase of BG-6.36's asamyatātmanā yogo duṣprāpa via the conjunction no-vairāgya + no-abhyāsa-stepping, with the na-manūm-kāyī rhetorical-affirmation device that involves Arjuna in the conclusion.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The technical-vocabulary is viraktī (vairāgya) and abhyāsa — canonical Pātañjala-Yoga / Vedānta-Sāmkhya terminology, not Nātha-tantric-specific.

Cross-references

Internal: 6.419 (developed-further — cluster 0242's vairāgyāchēni ādhārēm + abhyāsāchiyē mōharēm positive-formulation is here negated: those without these two cannot grasp yoga); 6.418 (developed-further — Lord-concedes the mano-cañcala point at 6.418; Lord-conditions it on the two-means at 6.421).
Tukaram parallel: empty.
Source citation: BG-6.36 (direct-paraphrase — asamyatātmanā yogo duṣprāpa rendered as jayāmsi viraktī nāhīm + jē abhyāsīm na righatī kahīm + tayām nākaḷē hēm); BG-6.35 (echo — abhyāsena tu kaunteya vairāgyeṇa ca gṛhyate supplies the two-means whose absence is here negated); Yogasūtra 1.12 (echo — abhyāsa-vairāgyābhyām tan-nirodhaḥ — the foundational Pātañjala formulation of the same two-means doctrine).

Modern application

The aspiring runner who never runs. You bought the shoes, you watched the YouTube videos, you joined the running group's WhatsApp — but in six months you have never actually run for thirty consecutive minutes. The viraktī (the willingness to forgo couch-comfort) is absent; the abhyāsa-stepping (the actual habit-formation) has never happened. The marathon-goal is not unreachable in principle; it is un-graspable by this version of you because you have not engaged either of the two prerequisites.
The would-be writer who has read sixty books on writing. You have an entire shelf on craft, structure, voice. You have a dozen Substack subscriptions on the writing life. But you have not sat down for ninety minutes today and written anything. The viraktī (foregoing the comfort of thinking-about-writing) is absent; the abhyāsa (the daily two-hour drafting practice) has never been stepped-into. Jñāneśvar's na-manūm-kāyī (shouldn't-we-agree?) is the gentle hand at the shoulder: you-already-know-this.
The investor who never holds. You have studied compounding. You know the math says 30 years of consistent monthly investing dominates any tactical-cleverness. But you check the portfolio thrice a week and sell at the first 8% drawdown. The viraktī (the dispassion-from-the-volatility-noise) is absent; the abhyāsa (the once-a-month-check-and-do-nothing habit) has never been stepped-into. The result you want is attainable — but not by the version of you that lacks these two prerequisites.

Sādhanā

Right now, name one thing you say you want that has been un-graspable for more than 12 months. Then write one sentence beside it: which of the two prerequisites — disengagement-from-the-distracting-comfort (vairāgya) or the daily-stepping-into-the-practice (abhyāsa) — have I not actually engaged? Be precise. Don't write "I haven't tried hard enough"; write "I have not given up X" or "I have not done Y for thirty consecutive days."

Arc

Opens the cluster. 6.421 directly paraphrases BG-6.36's asamyatātmanā as the absence of the two means named in BG-6.35; 6.422 will unpack the same condition into three concrete failures.

Ovi 6.422

Original (Marathi): परि यमनियमांचिया वाटा न वचिजे । कहीं वैराग्याची से न करिजे । केवळ विषयजळीं ठाकिजे । बुडी देउनी ॥४२२॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
परि यमनियमांचिया वाटा न वचिजे	but the path of yama-niyama is-not-walked
कहीं वैराग्याची से न करिजे	never is a vairāgya-attempt (sē) made
केवळ विषयजळीं ठाकिजे	one just-stands (ṭhākijē) in the viṣaya-water (viṣaya-jaḷa)
बुडी देउनी	having-given the plunge (buḍī deunī)

Literal translation

English: But the path of yama-niyama is not walked; never is a vairāgya-attempt made; one just stands in the viṣaya-water, having given the plunge.

मराठी (आधुनिक): यमनियमांच्या मार्गाने तर चालत नाही, कधी वैराग्याचा प्रयत्नही करत नाही, केवळ विषयांच्या पाण्यातच बुडी मारून उभा राहतो.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The viṣaya-jaḷa (water of sense-objects)	The sensory-domain — sights, sounds, foods, screens, comforts, sensations — viewed as an immersive-medium (water) rather than a-set-of-objects	The 24/7 digital-stream: news feed + social media + streaming-platforms + push notifications — an immersive medium that surrounds the body
Buḍī deunī ṭhākijē (having given the plunge, just-stands)	The un-disciplined practitioner's posture: not merely touched by sense-objects but plunged-in — submerged with no part of the head above the water-line	The person who has not had even one un-screen hour in a week — the immersion is total; there is no surface-air for the mind to breathe
The yama-niyama vāṭā (path of yama-niyama) and vairāgya-sē (vairāgya-attempt) NOT walked	The two corrective-instruments left un-touched — the ethical-discipline (yama-niyama) and the dispassion-effort (vairāgya) — which would have provided the surface-air	The intentional-deletion of distracting-apps + the once-a-week digital-sabbath — left un-attempted by the immersed person

Metaphor-family: viṣaya-jaḷa-the-water-of-sense-objects-buḍī-deunī-having-given-the-plunge. The senses-as-immersive-water image is canonical across the Indian dhyāna-yoga tradition (Bhāgavata 11.20.27-28's viṣaya-magnataḥ; the Bhāgavata-Bhagavān's recurring viṣaya-vyasanin warning). Jñāneśvar's distinctive contribution is the buḍī deunī (having-given the plunge) — the un-disciplined person is not fallen-in (passive) but plunge-given (active willing-submersion).

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The yama-niyama vocabulary is Pātañjala-classical (Yogasūtra 2.30-32), not Nātha-tantric-specific.

Cross-references

Internal: 6.421 (developed-further — 6.421's abstract no-viraktī + no-abhyāsa is here unpacked into three concrete failures + the viṣaya-jaḷa-buḍī image); 2.219 (parallel-image — adhyāya-2 sthita-prajña material's senses-as-water image, here reprised for the failed-yogi context).
Tukaram parallel: empty.
Source citation: BG-6.36 (direct-paraphrase — asamyatātmanā unpacked as three concrete failures); Yogasūtra 2.30-32 (echo — the yama-niyama enumeration); Bhāgavata Purāṇa 11.20.27-28 (echo — viṣaya-magnataḥ, the canonical viṣaya-as-drowning-water image).

Modern application

The 11 pm scroll. It is 11:08 pm. You picked up the phone forty minutes ago. You have not eaten. You have not brushed. Tomorrow you will not have made the deposit, made the call, written the message. You are not holding the phone any more — the phone is the medium you are in. The viṣaya-jaḷa is your bedside-pool; you gave the buḍī (plunge) at 10:28 and you are still under-water.
The food-court immersion. Two hours at the mall on a Saturday afternoon: smells from eight restaurants, the screens, the music, the lighting calibrated to slow you down, the other people's purchase-confidence. You did not come hungry; you leave with an irritated stomach and three things you did not need. The mall is not a place you went into — it is a sensory-medium in which you became swimmer. The plunge happened at 1:00 pm; you surfaced at 3:30 pm.
The infinite-tab afternoon. You opened the laptop at 2 pm to do the one task. By 4:30 pm you have 27 tabs open across four browser windows. Some are work-adjacent; most are not. You cannot remember what you came for. The viṣaya-jaḷa is the contemporary professional's specific water — link → link → link → link, each immersing further. The path of yama-niyama — the one-tab discipline, the close-everything-except-this rule, the timer — was not walked.

Sādhanā

Tonight, for the last thirty minutes before sleep, do the anti-buḍī. Phone in another room. One physical object: a notebook, a glass of water, the wall. Notice in your body what the lack-of-medium feels like: restless? Itchy? Calmly bored? The anti-buḍī is not an achievement; it is a measurement — of how submerged the daily-default-mode has been.

Arc

Continues the negative-condition portrait. 6.421 named the absence of the two means abstractly; 6.422 makes the absence vivid with three concrete failures and the viṣaya-jaḷa-buḍī image. 6.423 will cumulate the failures into a single rhetorical-question and add the yukti-kāmbī (rod-of-yukti) image.

Ovi 6.423

Original (Marathi): यया जालिया मानसा कहीं । युक्तीची कांबी लागली नाहीं । तरी निश्चळ होईल काई । कैसेनि सांगें ? ॥४२३॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
यया जालिया मानसा कहीं	to this mind, having become [such — as 6.422 described]
युक्तीची कांबी लागली नाहीं	the rod (kāmbī) of yukti has never touched [it]
तरी निश्चळ होईल काई	then would it become still (niścaḷa)?
कैसेनि सांगें	tell-me how? (the second-rhetorical-affirmation marker)

Literal translation

English: To this mind, which has become [such as just-described], the rod of yukti has never touched — then would it become still? Tell-me how!

मराठी (आधुनिक): अशा झालेल्या या मनाला युक्तीच्या (विवेक-पद्धतीच्या) कांबीची एकही फटकार लागलेली नाही — मग ते स्थिर कसे होईल, सांग बरे?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The kāmbī (rod / staff)	The disciplinary instrument — the precise, embodied, applied method that touches the resistant subject	The driving-instructor's brake-pedal, the editor's red-pen, the coach's whistle — the specific impacting instrument that creates the corrective-event
The yuktīcī kāmbī (rod of yukti)	The discriminative-method (yukti = the principled, reasoned, correct-procedure) embodied as an instrument — not just abstract-discernment but the applied-rod that strikes the resistant mind	The actual practice-protocol (not the knowledge of the protocol): the timer, the journal, the breath-count — the embodied-tool-of-discipline
The kāmbī lāgalī nāhīm (rod-has-not-touched)	The mind that has never been in contact with the disciplinary-instrument — not merely unstilled but unstuck-against — never bruised by method, never corrected	The untrained-driver who has never failed a driving-test, never been honked-at, never had the brake-applied — the un-rod-touched is the un-pressed-against state

Metaphor-family: yukti-kāmbī-the-rod-of-yukti-the-disciplining-instrument-the-mind-has-never-felt. The image is implicit-elephant-and-mahout: the mind is the untamed elephant; the yukti is the mahout's disciplining-instrument. The image-family resonates with BG-2.60's manasi-cendriyāṇi viprathante (the senses pull the mind) and BG-3.42's hierarchy-of-control (indriyas < manas < buddhi < ātman) — the yukti-kāmbī belongs to the buddhi's-mastery-over-manas region of the same hierarchy.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The yukti technical-vocabulary is general dhyāna-yoga / Vedānta-Sāmkhya method-vocabulary, not Nātha-tantric-specific.

Cross-references

Internal: 6.422 (developed-further — 6.422's three failures are here cumulated into a single rhetorical-question + the yukti-kāmbī image); 6.350 (parallel-image — adhyāya-6 yoga-paddhati material's discipline-as-method image, here imaged as a rod-instrument).
Tukaram parallel: empty.
Source citation: BG-6.36 (direct-paraphrase — asamyatātmanā illustrated by the yukti-kāmbī-lāgalī-nāhīm image); BG-6.34 (echo — Arjuna's own balavad-dṛḍham mind-diagnosis; the strong-and-stubborn mind needs the strong-and-precise rod).

Modern application

The unimpacted morning routine. You have decided to wake at 6 am for six months. You wake at 6 am for four days; then your alarm goes off at 6 am and you turn it off and sleep until 8:15. There is no kāmbī in the system — no consequence, no witness, no protocol-of-recovery. The morning-routine never touched you in the strong-rod sense; it just nudged you. The unstuck mind requires the rod, not the nudge.
The book-club without homework. You joined the philosophy reading-group. Three meetings in, you have not actually read the assigned chapters. Nobody checks. The conversation flows over you. There is no yukti-kāmbī — no question you-personally-must-answer, no passage you-must-quote. The group looks like discipline; it functions like none.
The therapy without a between-session-task. Weekly therapy for a year. You leave each session feeling-better. You do nothing-differently between sessions. The therapist makes no between-session-assignment; you make none for yourself. The therapy looks like yukti; it lacks the kāmbī — the instrument that touches you in the seven days between meetings.

Sādhanā

Identify one practice you say you do but have never had the yukti-kāmbī of accountability applied to. Today, install the rod: tell one specific person, in writing, what you will do this week and ask them to ask you on Sunday. The rod is not punishment; it is the contact-event that makes the practice real.

Arc

Closes the negative-condition triad (6.421-6.423). 6.424 will pivot to the positive: the means exists, and applied-at-the-start, it works.

Ovi 6.424

Original (Marathi): म्हणौनि मनाचा निग्रहो होये । ऐसा उपाय जो आहे । तो आरंभीं मग नोहे । कैसा पाहों ॥४२४॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
म्हणौनि मनाचा निग्रहो होये	therefore the mind's restraint (nigraha) happens
ऐसा उपाय जो आहे	the means (upāya) by-which-this-happens, which exists
तो आरंभीं मग नोहे	that-means, applied at-the-start (ārambhīm) — then how-could-it-not-happen?
कैसा पाहों	how-shall-we-see [a contrary case]? — tell-me how!

Literal translation

English: Therefore — the means by which the mind's restraint happens, which exists — applied at the start, how could it not happen? Tell-me how!

मराठी (आधुनिक): म्हणून (हे लक्षात घे) — मनाचा निग्रह ज्या उपायाने होतो, असा उपाय अस्तित्वात आहे; तो उपाय जर सुरुवातीलाच लावला तर मग तो परिणाम कसा होणार नाही? सांग बरे!

Metaphor-unfold

No extended metaphor in this ovi. The ovi is the cluster's doctrinal-spine-statement: the means is real (upāya jō āhē), and applied-at-the-start (ārambhīm), the result follows. The rhetorical-question kaisā pāhōm (how-shall-we-see-a-contrary-case?) is Jñāneśvar's signature collaborative-affirmation device, pair to 6.421's na-manūm-kāyī.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The nigraha and upāya vocabulary is general yoga-method language.

Cross-references

Internal: 6.423 (developed-further — 6.423's negative-rhetorical-question is here mirrored by a positive-rhetorical-question: with the means, applied at the start, how could the result not happen?).
Tukaram parallel: empty.
Source citation: BG-6.36 (direct-paraphrase — vaśyātmanā tu yatatā śakyaḥ avāptum upāyataḥ rendered as manācā nigrahō hōyē + aisā upāya jō āhē + tō ārambhīm mag nōhē kaisā); Yogasūtra 1.12-16 (echo — the abhyāsa-vairāgya block as the foundational Pātañjala technical-elaboration of the means-doctrine).

Modern application

The means-exists question. A reader who has just heard vairāgya + abhyāsa might still privately wonder: but does this actually work, for a person like me? Jñāneśvar's 6.424 is the doctrinal-spine-answer: yes — the means exists, and applied-at-the-start, it works. This is not a promise of speed; it is a guarantee of real-possibility. The reader who decides nothing-is-possible has not been defeated by yoga — they have not engaged the means.
The chronic-illness self-management plateau. You have been managing the auto-immune flare for five years. The protocol exists: sleep before 10:30, no inflammatory foods, the daily 20-minute walk, the weekly check-in. When you have applied-it-at-the-start of a week, the week has been better. The plateau is not the protocol's failure; it is the not-applying-at-the-start. Jñāneśvar's ārambhīm (at the start) is the key timing-word: the means works from the beginning of the unit-of-time, not retroactively-installed mid-week.
The new-business 90-day re-plan. The plan exists: lead-gen target / outreach cadence / quality-bar. When you applied it Day 1, the result followed. By Day 47 you are improvising, skipping, hoping. The 90-day plateau is not the plan's failure; it is the non-application-at-the-start-of-each-week. The means is real; you have not been re-applying-from-the-start with each new week.

Sādhanā

Tomorrow morning, before any input-stream begins (phone, email, news), spend 60 seconds writing one sentence: one specific means I will apply at the start of today. Not at 11 am; at the start. The ārambhīm discipline is the discipline of first-thing. One sentence; one means; first.

Arc

The cluster's doctrinal-spine-statement. 6.425 will defend the means against the laṭikēm (spurious) charge and shift the diagnosis to the practitioner's not-abiding.

Ovi 6.425

Original (Marathi): तरी योगसाधन जितुकें । कें अवघेंचि काय लटिकें ? । परि आपणयां अभ्यासूं न ठाके । हेंचि म्हण ॥४२५॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तरी योगसाधन जितुकें	then [consider] — the whole of yoga-sādhana
कें अवघेंचि काय लटिकें	is it then entirely spurious (laṭikēm)?
परि आपणयां अभ्यासूं न ठाके	but the practice does-not-abide (na-ṭhākē) with oneself
हेंचि म्हण	this-only say (this is what should be said)

Literal translation

English: Then [consider] — is the whole of yoga-sādhana entirely spurious? But [in fact] the practice does not abide with oneself — this is what should be said.

मराठी (आधुनिक): तर मग सर्व योगसाधनाच काय खोटे (फसवे) आहे का? तसे नाही; पण आपल्यापाशी तो अभ्यास टिकत नाही — हेच खरे आहे, हेच म्हणावे.

Metaphor-unfold

No extended metaphor in this ovi. The content is the cluster's diagnostic-pivot: the means is not spurious (laṭikēm nāhīm); the failure is in the practitioner's not-abiding (na-ṭhākē).

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 6.424 (developed-further — 6.424 affirmed the means exists; 6.425 sharpens by denying the laṭikēm-charge and shifting diagnosis to the practitioner).
Tukaram parallel: empty.
Source citation: BG-6.36 (direct-paraphrase — śakyaḥ avāptum upāyataḥ defended against a hypothetical-objection; the śakyaḥ is real, the upāya is real, the avāptum requires the practitioner's abiding).

Modern application

The not-a-failure-of-the-method-but-of-the-staying. Five years of trying-meditation. You have done Vipassana, Mindfulness, Transcendental, Zen-style breath-counting. Each one worked during the retreat. None has abided with you for 30 consecutive days at home. The method is not spurious; the abiding has not happened. Jñāneśvar's āpaṇayām abhyāsūm na ṭhākē (the practice does-not-abide-with-oneself) is the precise diagnosis you have been needing — not I am bad at meditation; rather I have not yet stayed.
The not-a-failure-of-the-diet-but-of-the-not-returning. Twelve diets in twenty years. Each worked for four to six weeks. None has been returned-to-after-the-first-break. The diet was not spurious; the return never happened. The next diet is not the answer; the return-discipline is.
The not-a-failure-of-the-therapy-but-of-the-between. Eighteen months of weekly therapy. You like the therapist. You leave each session feeling more-clear. You do nothing in the 167 between-session hours. The therapy is not spurious; your between-session-abiding has not happened.

Sādhanā

Pick one practice you have given up on in the last year. Ask yourself, in writing: was the method spurious, or did I not abide? Distinguish the two. If the answer is I did not abide, identify the one specific abiding-mechanism (a witness, a place, a time, a stake) that was absent. Install one mechanism today.

Arc

The diagnostic-pivot of the cluster. 6.426 will close the Kṛṣṇa-discourse with the maximalist-claim: once the yogic-strength is body-present, even the entire mahad-ādi comes under mastery.

Ovi 6.426

Original (Marathi): आंगीं योगाचें होय बळ । तरी मन केतुलें चपळ ? । काय महदादि हें सकळ । आपु नोहे ? ॥४२६॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
आंगीं योगाचें होय बळ	the yogic-strength (yōga-bala) becomes-present in the body (āngīm)
तरी मन केतुलें चपळ	then how-much restless (capaḷa) can the mind be?
काय महदादि हें सकळ	the whole mahad-ādi (Sāmkhya 25-tattva apparatus)
आपु नोहे	would not become one's own (āpu hōnē = come-under-one's-mastery)?

Literal translation

English: Once the yogic-strength is present in the body, how-much restless can the mind be? Would not the entire mahad-ādi (the 25-tattva psycho-cosmic apparatus) come under one's own mastery?

मराठी (आधुनिक): एकदा अंगात (शरीरात) योगाचे बळ निर्माण झाले, मग मन किती चपळ राहील? तर मग मनासारखेच मूळ महत्तत्त्वापासूनचे सर्व २५ तत्त्वही आपल्या ताब्यात येणार नाहीत का?

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The āngīm yōgāchēm baḷa (yogic-strength becomes-present in the body)	The dhyāna-yoga power-state: not abstract-mastery but embodied-strength — the body is the locus of the realized-state, not just its support	The Olympic-athlete's body in peak-form: the strength is in the body, not in the head — the muscle-memory, the metabolic-state, the cardiovascular-reserve are all embodied
The mana kētuḷēm capaḷa (how-much restless can the mind be) — implicit comparison	The mental-restlessness is rendered measurable (kētuḷēm = how-much) and small (the implicit answer: very little, compared to the yoga-baḷa)	The seasoned-pilot's calm in turbulence: how-restless can the breath be when the body has been here a thousand times?
The mahad-ādi sakaḷa āpu nōhē (whole mahad-ādi becomes one's own)	The Sāmkhya 25-tattva enumeration (mahat → ahamkāra → manas → indriyas → tanmātras → mahābhūtas) — the entire psycho-cosmic substance-chain comes under the yogi's mastery; not just the manas but its roots	The senior systems-architect who masters not just the application but the OS-kernel + the network-stack + the hardware — the entire substance-chain beneath the visible features

Metaphor-family: yogācēm-bala-the-strength-of-yoga-once-present-the-mind-is-no-match-the-yogic-strength-vs-mental-restlessness-balance. The image-family is the bala-comparison: BG-6.34's manas balavad-dṛḍham (the mind is strong-and-stubborn) is here met by āngīm yōgāchēm baḷa (the body-present yogic-strength) — the mind's bala is real, but the yogic-bala exceeds it.

Nāth-yogic layer

Referent: āngīm yōgāchēm hōya baḷa + mahad-ādi sakaḷa āpu nōhē — the body-present yogic-strength + the mastery-of-the-entire-mahad-ādi.

Confidence: medium.

Note: The āngīm (in the body) carries the Nātha kāya-sādhana technical-content — the yogic-strength is named as something that enters the body when the disciplinary-method is sustained. The Nātha tradition's distinctive contribution to Indian yoga is the kāya-sādhana (body-cultivation) emphasis — the realized-state is not just mental-mastery but embodied-power, located in the kāya (body). The mahad-ādi sakaḷa (the whole mahad-ādi) invokes the Sāmkhya 25-tattva enumeration; the claim that this entire enumeration becomes one's own signals the Sāmkhya-Yoga kaivalya approach. Medium confidence honors that the technical-vocabulary is Sāmkhya-classical and Pātañjala-yoga rather than Nātha-tantric-specific (no cakra, suṣumnā, kuṇḍalinī naming) — but the āngīm-baḷa embodied-strength register is consistent with the Nātha sahaja-kāya tradition.

Cross-references

Internal: 6.425 (developed-further — 6.425 defended the means against the laṭikēm-charge; 6.426 then maximalizes the means-claim into the mahad-ādi-mastery claim); 6.401 (developed-further — 6.401 named the realized-yogi's bhakti-non-difference; 6.426 names the same realized-state's Sāmkhya-mastery — two technical-vocabularies for the same realized-state).
Tukaram parallel: Tukaram 1772 (thematic-parallel-on-yoga-strength-vs-mind-restlessness — the iconic baḷivanta-dāsa + ṣaḍ-varga-victory abhang names the same yogic-strength-vs-six-varga doctrine in the bhakti-warrior key: STRONG-DĀSAS who tightened the loin-cloth and killed the six-varga durjana — kāma-krodha-lobha-moha-mada-mātsarya — the manas-aham-buddhi-evolved passions; the Tukaram-1772 / Jñāneśvar-6.426 parallel is one of the strongest cross-corpus articulations of yogic-strength-vs-mind-and-its-affections).
Source citation: BG-6.36 (direct-paraphrase — vaśyātmanā tu yatatā śakyaḥ avāptum maximalized to mahad-ādi-mastery); Sāmkhya-kārikā 22 (echo — the 25-tattva enumeration mahat → ahamkāra → manas → indriyas → tanmātras → mahābhūtas → puruṣa); Yogasūtra 4.25 (echo — viśeṣa-darśina ātma-bhāva-bhāvanā-vinivṛttiḥ — the kaivalya approach).

Modern application

The lifelong-yogi who notices, in their fifties, that mental-restlessness has-quietly-dissolved. After thirty years of daily practice — āsana + prāṇāyāma + dhyāna — they find themselves in a traffic-jam, or a hospital-corridor, or a grief — and the manas-cañcala that would have flooded them at thirty is not present. The yogic-strength has-quietly-arrived in the body. The mind-restlessness, when measured against this body-strength, is kētuḷēm chapaḷa — how-much-restless can it be? Very little. The image is the gentle-ratio: when the ānga-baḷa is large, the mana-cañcala is small.
The chronic-pain patient who learns the body-first-mind-second sequence. Twenty years of low-back pain. Therapy taught them to think-differently about pain; that helped at the margin. The fifteen-month somatic-experiencing protocol taught them to be-in-the-body-differently; that changed the pain-system. The Nātha insight that Jñāneśvar names — āngīm baḷa — is precisely this: the body-presence of strength precedes and grounds the mental-mastery. The mind is not mastered by the mind; the mind is mastered by the body's-strength rising.
The leader's calm in crisis. The 60-year-old CEO walking into the all-hands meeting after the layoff-announcement: visible-calm, slow breath, steady eye-contact. This is not stoic-suppression; it is āngīm baḷa. Three decades of embodied-leadership-practice have placed the strength in the body — in the breath-mechanics, in the postural-tone, in the parasympathetic-vagal-tone — and the manas-cañcala that would have flooded a 30-year-old leader is kētuḷēm chapaḷa. The yogic-bala is the literal-body's strength; the metaphor is the management of the entire 25-tattva apparatus.

Sādhanā

For ten minutes today: sit upright, eyes closed, attention on the body — not on the mind. Notice where the strength is in your body right now. Spine? Belly? Sternum? Wherever you find it, breathe there for ten minutes. The āngīm baḷa is not generated by the meditation; the meditation notices where the body already-holds-its-strength. Once-noticed, it stabilizes.

Arc

Closes the Kṛṣṇa-discourse with the maximalist-claim: yoga-bala masters not just the mind but the entire mahad-ādi. 6.427 will pivot the voice to Jñāneśvar-narrating-Arjuna and have Arjuna concede the claim.

Ovi 6.427

Original (Marathi): तेथ अर्जुन म्हणे निकें । देवो बोलती तें न चुके । साचचि योगबळेंसीं न तुके । मनोबळ ॥४२७॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
तेथ अर्जुन म्हणे निकें	then (tētha) Arjuna says, well-spoken (nikēm)
देवो बोलती तें न चुके	what the Lord (dēvō) says does-not-err (na-cukē)
साचचि योगबळेंसीं न तुके	truly (sācachi) — with yoga-baḷa it does-not-weigh-up (na-tukē)
मनोबळ	the mano-baḷa (mental-strength)

Literal translation

English: Then Arjuna says, well-spoken — what the Lord says does not err; truly, the mental-strength does not weigh-up to the yogic-strength.

मराठी (आधुनिक): तेव्हा अर्जुन म्हणतो — फार चांगले बोललात, परमेश्वर जे बोलतात ते कधीच चुकत नाही. खरोखरच मनाचे बळ हे योगाच्या बळाशी तुलनाच होऊ शकत नाही.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
Na-tukē (does-not-weigh-up)	The tukē (weighs-up, balances-the-scale) trope — here in negative-form: the mano-baḷa does-not-balance the scale against the yoga-baḷa	The lightweight-boxer in the ring against a super-heavyweight: not a fair contest; the lightweight does-not-weigh-up
The yoga-baḷēmsīm na-tukē mano-baḷa	Arjuna's concession that 6.426's yoga-bala-claim is true — even his earlier (BG-6.34) balavad-dṛḍham mind does not match the yogic-bala once present	The skeptic who has just been shown a working demonstration: well, I can't argue with that — yes, it is true

Metaphor-family: na-tukē-the-pāḍa-tukē-trope-in-negative-form-the-mano-baḷa-does-not-weigh-up-to-the-yoga-baḷa. The trope is the chapter's recurring tukē (weighs-up, matches-in-measure) language; 6.401 (cluster 0239) used it positively (pratītīchēni pāḍēm majsīm tukē — by-the-measure-of-realization, [the yogi] weighs-up to Me); 6.427 uses it negatively (yoga-baḷēmsīm na tukē mano-baḷa — with yoga-bala, mano-bala does-not-weigh-up). The chapter is internally-consistent in its measure-comparison vocabulary.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The content is dialogic-voice-shift.

Cross-references

Internal: 6.426 (developed-further — Lord-stated the claim → Arjuna-accepts the claim); 6.418 (parallel-image — 6.418's Lord-concedes-Arjuna's-objection mirrors 6.427's Arjuna-concedes-Lord's-claim — the mutual-deference pair of the 0242-0243 discourse); 6.401 (parallel-image — the positive majsīm tukē of the realized-yogi mirrors the negative na-tukē of the mano-baḷa-vs-yoga-baḷa — the chapter's recurring measure-comparison trope).
Tukaram parallel: empty.
Source citation: BG-6.36 (echo — Arjuna's acknowledgment of the vaśyātmanā tu yatatā śakyaḥ doctrine via the yoga-baḷa-superiority concession); BG-6.34 (echo — Arjuna's earlier balavad-dṛḍham mind-diagnosis here resolved: the mind is balavad, yes, but the yoga-bala is greater-bala).

Modern application

The skeptic's first concession in a one-on-one. Forty minutes into a serious conversation with a trusted-mentor about an objection you have held for years. The mentor lays out a precise argument. You feel the shift in your body. You say, slowly: well, I can't argue with that. The conversation has reached its tētha-arjuna-mhaṇē-nikēm moment. The objection has not been defeated; it has been out-weighed.
The concession that opens the next question. In a productive disagreement (with a partner, with a co-founder, with a child) the concession is rarely I was wrong, you were right. It is more often yes — given X, then Y. Arjuna's 6.427 is precisely this structure: given the yoga-bala doctrine, then mano-cañcala is no longer the final-word. The concession opens the next-question, which 6.428 will state.
The recognition that one cherished objection was based on insufficient-data. You have argued for ten years that X-thing-is-impossible-for-someone-like-me. Then you see one person — close enough to you — who has done it. The objection does not die; it loses weight. The na-tukē moment: my-objection does-not-weigh-up against this-counter-example.

Sādhanā

Identify one long-held objection you have to a piece of advice or a path. Today, find one person who has done the path successfully and read one paragraph about how they did it. Notice in your body the na-tukē sensation if it arrives: the objection lightening, the counter-example settling-as-heavier. The tukē metric is internal; you will feel the scale tip.

Arc

The cluster's structural-pivot. 6.427 is the voice-shift; 6.428 will have Arjuna explain his earlier objection by reference to his prior-ignorance of yoga.

Ovi 6.428

Original (Marathi): तरी तोचि योगु कैसा केवीं जाणों । आम्ही येतुले दिवस याची मातुही नेणों । म्हणौनि मनातें जी म्हणों । अनावर ॥४२८॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
तरी तोचि योगु कैसा केवीं जाणों	yet — that-very yoga, how would we have known?
आम्ही येतुले दिवस याची मातुही नेणों	we, all these days (yētulē divasa), did-not-know even the word (mātu = the word-of) of this
म्हणौनि मनातें जी म्हणों	therefore we called the mind, O Sir (jī = vocative-honorific)
अनावर	un-controllable (anāvara)

Literal translation

English: Yet — that-very yoga, how would we have known? We, all these days, did-not-know even the word of this; therefore we called the mind, O Sir, un-controllable.

मराठी (आधुनिक): परंतु तो योग आम्हाला कसा कळणार होता? आम्ही इतके दिवस त्याची साधी ओळखही ठेवली नव्हती; म्हणूनच मनाला, हे प्रभो, मी अनावर (अनियंत्रित) म्हटले होते.

Metaphor-unfold

No extended metaphor in this ovi. The content is Arjuna's self-explanatory confession-of-prior-ignorance + justification-of-the-BG-6.34-objection.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 6.427 (developed-further — 6.427 accepted the yoga-bala-claim; 6.428 then self-explains the prior-objection by reference to prior-ignorance).
Tukaram parallel: empty.
Source citation: BG-6.37 (foreshadow — Arjuna's confession-of-novice-status sets up his BG-6.37 novice's-question about the partial-yogi's gati).

Modern application

The retroactive-clarity of I didn't know what I didn't know. Five years into a long practice, you read a text that you had read at year-one, and you see what was always there but you could not see then. Arjuna's 6.428 is the precise admission: the prior-objection was not wrong-in-bad-faith; it was uninformed. The reframe is generous to the past self: I called it un-controllable because I did not yet know the discipline that controls it.
The reframe of an earlier interpersonal-conflict. A disagreement five years ago that you held as they were unreasonable. Now you see that you did not have, at that time, the framework that would have made their position legible. The yētulē divasa yācī mātuhī nēṇōm move is the reframe: not wrong-of-me; rather, un-equipped-then.
The therapist's framing for a client mid-process. A client says but I knew it was self-destructive; why didn't I stop? The therapeutic-reframe — Arjuna's reframe — is: you knew the surface-fact, but you did not yet know the discipline that controls it; the mātu (the word) was absent. The reframe permits self-forgiveness without dropping the responsibility.

Sādhanā

Identify one prior-objection or one prior-failure that you have characterized as I was bad / wrong / weak. Today, rewrite it once in the yētulē divasa yācī mātuhī nēṇōm register: I did not yet have the word/framework/discipline for X; therefore I called it Y. Notice whether the re-write changes the taste of the memory.

Arc

Self-explanation of the earlier objection. 6.429 will close the cluster with the bhakti-key thank-you and the puruṣōttama vocative, structurally pivoting into BG-6.37's novice-question.

Ovi 6.429

Original (Marathi): हा आतां अघवेया जन्मा । तुझेनि प्रसादें पुरुषोत्तमा । योगपरिचयो आम्हां । जाहला आजी ॥४२९॥ Voice: jnaneshvar-teacher

Word-by-word gloss

Marathi	Meaning
हा आतां अघवेया जन्मा	now — for this whole life (aghaveyā janmā = the entire life-time)
तुझेनि प्रसादें पुरुषोत्तमा	by your grace (tujhēni prasādēm), O Puruṣōttama
योगपरिचयो आम्हां	the introduction-to-yoga (yoga-paricaya) to us
जाहला आजी	has-happened today (jāhalā ājī)

Literal translation

English: Now — for this whole life — by your grace, O Puruṣōttama, the introduction-to-yoga has happened to us today.

मराठी (आधुनिक): आता या संपूर्ण जन्मासाठी — हे पुरुषोत्तमा, तुझ्या कृपेमुळेच — आम्हाला योगाची ओळख आजच झाली आहे.

Metaphor-unfold

No extended metaphor in this ovi. The content is the cluster's bhakti-key closing: explicit puruṣōttama-vocative + explicit prasāda-attribution + explicit introduction-to-yoga today framing.

Nāth-yogic layer

No Nāth-yogic referent in this ovi.

Cross-references

Internal: 6.428 (developed-further — self-explanation of prior-objection + bhakti-key thank-you); 6.418 (developed-further — 0242-opening Lord-concedes + 0243-closing Arjuna-thanks = the mutual-recognition frame of the BG-6.35-36 mini-discourse).
Tukaram parallel: empty.
Source citation: BG-10.15 (echo — puruṣottama one of the BG's load-bearing bhakti-key names for Kṛṣṇa; appears at BG-8.1, 10.15, 11.18, 15.18, 15.19); BG-11.18 (echo — tvam akṣaram paramam veditavyam + tvam asya viśvasya param nidhānam — the puruṣōttama-darśana full-statement in adhyāya-11; Arjuna's 6.429 puruṣōttama-vocative is the seed of the 11.18 darśana).

Modern application

The today-introduction framing. Something has been technically-known-for-years without ever-being-truly-met. Today, in a single conversation, it meets you — not as new information, but as seen-from-the-inside. Arjuna's jāhalā ājī (has-happened today) is the precise marker: the introduction-to-the-thing happens on a date even if the information has been there for years. The today-marker is not arrogant; it is honest.
The lifetime-frame around the today-event. Arjuna says aghaveyā janmā (for this whole life). The today's introduction is felt as re-orienting the entire life-time. The accurate response to a deep-recognition is rarely I will think about this; it is this re-frames everything-that-was. The lifetime-frame is the bhakti-register's natural-amplitude.
The grace-attribution. The today-event is not attributed to my-cleverness; it is attributed to your-grace (tujhēni prasādēm). This is the bhakti-move that separates the recognition from the recognizer's-pride. The leadership-coach who sees their best moments as given rather than generated — the parent who sees their child's breakthrough as received rather than engineered — operates in the same grace-register.

Sādhanā

Today, name one specific thing that re-framed your life — even if the framing happened years ago. Then write one sentence in the tujhēni prasādēm register: this came-to-me; I did not generate it. Notice whether the grace-attribution makes the gift feel larger, not smaller.

Arc

Closes the cluster and pivots into BG-6.37. Arjuna has now (a) accepted Kṛṣṇa's yoga-bala claim (6.427), (b) confessed prior-ignorance (6.428), and (c) thanked Kṛṣṇa by the puruṣōttama-name and attributed the conversation's content to grace (6.429). The next move — cluster 0244 — is Arjuna's BG-6.37 novice-question: but what about the one who has-faith but is-yoga-deflected?

Cluster summary

Core teaching. BG-6.36 is the concessive-but-positive second half of Kṛṣṇa's reply to Arjuna's mano-cañcala objection: without samyama yoga is duṣprāpa, BUT with vaśya-ātmā + yatana + upāyataḥ it is śakya. Jñāneśvar unfolds the Sanskrit across nine ovis in three structural moves: (a) 6.421-6.426 = Kṛṣṇa's elaboration of the two halves: 6.421 (direct paraphrase of asamyatātmanā as no-viraktī + no-abhyāsa) + 6.422 (three concrete failures + viṣaya-jaḷa-buḍī image) + 6.423 (the yukti-kāmbī rod-image — the untamed mind has never felt the disciplinary instrument) + 6.424 (positive doctrinal-spine: the means exists, applied at the start, it works) + 6.425 (defense of means against the laṭikēm charge — the failure is in the practitioner's not-abiding, āpaṇayām abhyāsūm na ṭhākē) + 6.426 (maximalist closing: the yoga-bala masters not just the mind but the entire mahad-ādi, the Sāmkhya 25-tattva psycho-cosmic apparatus); (b) 6.427 = the cluster's structural-pivot — तेथ अर्जुन म्हणे (then Arjuna says) marks the voice-shift to Jñāneśvar-narrating-Arjuna; Arjuna concedes deva-bōlatī-tēm-na-cukē (what the Lord says does-not-err) and yoga-baḷēmsīm na tukē mano-baḷa (mental-strength does-not-weigh-up to yogic-strength), using the chapter's recurring tukē (weigh-up) trope in negative-form (cluster 0239's 6.401 used the same trope positively as majsīm tukē — the realized-yogi weighs-up to Me); (c) 6.428-6.429 = segue toward Arjuna's next question — 6.428 confesses prior-ignorance (yētulē divasa yācī mātuhī nēṇōm — all-these-days we did-not-even-know the word of this) and uses this to justify the earlier BG-6.34 mano-anāvara objection; 6.429 closes with the bhakti-key thank-you — the explicit puruṣōttama-vocative + the tujhēni prasādēm (by-your-grace) attribution + the yoga-paricayō jāhalā ājī (the introduction-to-yoga has-happened today) framing — the chapter's first explicit puruṣōttama-name and the structural-pivot into BG-7.1's bhakti-yoga-opening.

Theme tags. bg-6.36-the-concessive-but-positive-second-half-of-the-mano-cañcala-resolution • asamyatātmanā-yogo-duṣprāpa-without-samyama-yoga-is-hard-to-attain • vaśyātmanā-tu-yatatā-śakyaḥ-by-the-subdued-self-striving-it-is-attainable • iti-me-matiḥ-the-lord-s-explicit-judgement-na-manūm-kāyī-the-collaborative-rhetorical-affirmation • the-three-fold-failure-portrait-no-yama-niyama-walking-no-vairāgya-attempt-viṣaya-jaḷa-buḍī-deunī • the-yukti-kāmbī-rod-image-the-mind-as-untamed-elephant-needing-the-method-rod • the-defense-of-yoga-sādhana-as-not-laṭikēm-spurious-the-failure-is-in-the-practitioner-not-the-means • the-yoga-baḷa-mastering-the-mahad-ādi-the-sāmkhya-25-tattva-mastery-claim • the-cluster-structural-pivot-at-6.427-tētha-arjuna-mhaṇē-the-voice-shift-from-krishna-to-arjuna • the-arjuna-yoga-baḷēmsīm-na-tukē-mano-baḷa-concession-the-acceptance-of-the-yoga-baḷa-claim • the-arjuna-novice-confession-yētulē-divasa-yācī-mātuhī-nēṇōm-i-did-not-even-know-the-word • the-arjuna-puruṣōttama-vocative-the-bhakti-key-thank-you-tujhēni-prasādēm • cluster-0242-0243-as-the-mano-cañcala-resolution-two-half-unit-abhyāsa-vairāgya-formula-plus-vaśya-upāya-hardening • dhyana-yoga-progression-position-7-samadhi-extended-to-the-means-discourse.

Contains extended metaphor. True — the cluster's three principal images: viṣaya-jaḷa-buḍī (6.422 — senses-as-immersive-water + active willing-plunge); yukti-kāmbī (6.423 — the rod-of-method that the un-disciplined mind has never felt); yoga-bala-mastering-mahad-ādi (6.426 — the Sāmkhya 25-tattva apparatus mastery, with the Nātha-key āngīm body-presence register).

Chapter arc position. Cluster 0243 (BG-6.36) sits as the second-half of the BG-6.35-36 mano-cañcala-resolution mini-discourse, immediately following cluster 0242 (BG-6.35) and immediately preceding cluster 0244 (BG-6.37-39 — Arjuna's next question about the partial-yogi's gati). The chapter's mano-cañcala-resolution arc is 0241 (Arjuna's BG-6.33-34 objection) → 0242 (Kṛṣṇa's BG-6.35 abhyāsa-vairāgya formula) → 0243 (Kṛṣṇa's BG-6.36 vaśya-upāya hardening + Arjuna's first concession + bhakti-key thank-you) → 0244 (Arjuna's BG-6.37-39 partial-yogi question). The cluster's most-distinctive contribution to the chapter's argument is the structural-pivot at 6.427 where Arjuna concedes the yoga-bala doctrine and shifts the discourse-register from objection to bhakti-key gratitude — the chapter's first explicit puruṣōttama vocative is here at 6.429, the seed of the BG-7.1-onwards full bhakti-yoga.

Connects to next śloka. The Arjuna-puruṣōttama-thank-you of 6.429 closes the BG-6.35-36 mini-discourse and immediately opens cluster 0244 (BG-6.37-39) by setting up Arjuna's next question: having just been introduced-to-yoga (yoga-paricayō āmhām jāhalā ājī), Arjuna now positions-as-a-novice and asks the BG-6.37 partial-yogi question (ayatiḥ śraddhayopeto yogāc cālita-mānasaḥ — kām gatim kṛṣṇa gacchati) — but what about the one who has-faith but is-yoga-deflected? The 6.429 → 6.430 transition is the bhakti-key-thank-you-closure → novice-s-follow-up-question-opening sequence — the discourse never stops; Arjuna's gratitude immediately becomes Arjuna's next question.