Cluster 0245 — BG-6.40

BG-6.40

Sanskrit: श्रीभगवानुवाच । पार्थ नैवेह नामुत्र विनाशस्तस्य विद्यते । न हि कल्याणकृत्कश्चिद्दुर्गतिं तात गच्छति ॥४०॥

Literal English: The Blessed Lord said: O Pārtha, neither here nor hereafter is there destruction for him; for no one (na hi kaścit) who does the auspicious (kalyāṇa-kṛt) goes (gacchati), dear-one (tāta), to a bad fate (durgatim) ॥40॥.

BG-6.40 is the kṛṣṇa-uvāca opening of the yoga-bhraṣṭa-doctrine — Kṛṣṇa's immediate-and-affectionate reply to Arjuna's three-verse worry-question of BG-6.37-39 (cluster 0244): the one with śraddhā but un-striving, mind-slipped-from-yoga, who does not attain perfection — what fate, Kṛṣṇa, does he go to? Does he not perish like a torn-cloud (chinnābhram iva naśyati), supportless (apratiṣṭha), confused on the brahman-path? The śloka opens with the most compassionate-possible reply: the kalyāṇa-kṛt does NOT go to durgati — destruction is impossible here or hereafter; the question's framing of ubhaya-vibhraṣṭa (lost-on-both-sides — BG-6.38) is decisively refused. The Sanskrit introduces the tāta (dear-one / dear-child) vocative — Kṛṣṇa's only paternal vocative in the chapter — marking the affective-warmth-pivot of the entire BG-6.37-47 conversational unit. The cluster is one of the Gītā's most-cited bhakti-supremacy seed-axioms: the kalyāṇa-kṛt → no-durgati declaration is the affirmative-foundation that BG-9.31 (na me bhaktaḥ praṇaśyati) will inherit and BG-18.66 (aham tvā sarva-pāpebhyō mokṣayiṣyāmi mā śucaḥ) will consummate.

Jñāneśvar unfolds the Sanskrit across four ovis in four moves: (a) 6.437 — Kṛṣṇa's opening reframing-question: for one whose āsthā is on mokṣa-sukha, is there any gati other than mokṣa? — Arjuna's open-ended kām gatim of BG-6.37 is rhetorically closed by a counter-question that admits only one answer; (b) 6.438 — the one thing that does happen: an intermediate rest-pause (māḍhārīm visāvā paḍē); even this comfort the gods themselves do-not-have — the dreaded-loss is reframed as enviable divine rest-stop; (c) 6.439 — the counterfactual: had the abhyāsa-momentum been uninterrupted, so'ham-siddhi (the realization I-am-That / the hamsa-so'ham ajapā-terminus) would have arrived before-the-day; (d) 6.440 — the corrective-and-axiom: that-much velocity is not-present; therefore the rest-pause is nikāchi (fitting); and behind it, mokṣa is laid-up just-the-same (मोक्षु ठेविला असे). The cluster establishes the yoga-bhraṣṭa-doctrine's foundational axiom — incomplete yoga is delayed yoga, never destroyed yoga — which the next five clusters (0246-0250, BG-6.41-45) will elaborate-with-mechanism (auspicious-rebirth, resumption-of-pūrva-abhyāsa, carried-momentum, multi-life-perfection).

All four ovis open the yoga-bhrashta-doctrine-progression thread at position-1 (compassionate-reframing-no-destruction) — a new 7-position thread that will run through clusters 0246-0252 to the chapter's closing bhakti-supremacy declaration at BG-6.47. The cluster pairs with cluster 0244 (Arjuna's three-verse worry-question) as the chapter's most-decisive worry-frame → compassionate-refusal structural unit. The voice-shift from cluster 0244 (arjuna-to-krishna) to cluster 0245 (krishna-to-arjuna) is the structural fulcrum of the BG-6.37-47 conversational block.

Ovi 6.437

Original (Marathi): तंव कृष्ण म्हणती पार्था । जया मोक्षसुखीं आस्था । तया मोक्षावांचूनि अन्यथा । गती आहे गा ? ॥४३७॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
तंव कृष्ण म्हणती पार्था	then (tāmva) Kṛṣṇa says (mhaṇatī), O Pārtha — Jñāneśvar's editorial narrative-tag marking the speaker-switch from Arjuna (cluster 0244) to Kṛṣṇa
जया मोक्षसुखीं आस्था	[the one] whose (jayā) āsthā (anchored-resolve / firm-investment) [is] on mokṣa-sukha (the liberation-bliss)
तया मोक्षावांचूनि अन्यथा	for him (tayā), other than (vāñchūni) mokṣa, otherwise (anyathā)
गती आहे गा ?	is there any gati (going / fate / terminus)? — gā = colloquial-affectionate vocative-particle, addressing Arjuna

Literal translation

English: Then Kṛṣṇa says: O Pārtha — for one whose āsthā (anchored-resolve) is on the bliss-of-mokṣa, is there any gati (terminus) other than mokṣa itself?

मराठी (आधुनिक): तेव्हा कृष्ण म्हणाले — हे पार्था, ज्या साधकाची आस्था (निष्ठा) मोक्षसुखावरच आहे, त्याला मोक्षाशिवाय दुसरी काही गति (अंत-स्थान) आहे काय? (अर्थात, नाही.)

Metaphor-unfold

No extended metaphor in this ovi. The move is rhetorical-doctrinal — Kṛṣṇa refuses Arjuna's kām gatim? question by counter-question, not by image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The śloka and the ovi name mokṣa-sukha and āsthā (anchored-resolve) — doctrinal vocabulary, not specifically Nāth-tantric. No cakra / suṣumnā / kuṇḍalinī references.

Cross-references

Internal: 6.436 (contradicts-and-revises — cluster 0244 closing named Arjuna's dōnha-lā antaralā / lost-on-both-sides worry; 6.437 refuses this framing entirely); 6.431 (contradicts-and-revises — cluster 0244 named the upāyēmviṇa / without-means worry-frame, which is here reframed).
Tukaram parallel: empty.
Source citation: BG-6.40 (direct-paraphrase — pārtha naiveha nāmutra vinaśas tasya vidyate rendered as the counter-question that admits only mokṣa-as-terminus); BG-6.37 (echo — the kām gatim? question being structurally refused).

Modern application

The marathon-runner injured at mile-twenty. You have trained two years; you are crossing mile-twenty; an unseen pothole takes you down; you can no longer finish today. The dread is: all training wasted. Kṛṣṇa's reframing is: if the finish-line was your āsthā, ask yourself — is there any other terminus for one anchored-to-the-finish-line? The next race, in three months, is part of the same race; the line you cross then is the line you were always going to cross. The āsthā-on-the-terminus logically forecloses any other terminus.
The doctoral-student burnt out at year five. Six chapters of the dissertation are drafted; the seventh has stalled for fifteen months; you have begun applying for non-academic jobs in dread that you have lost both sides. The cluster's first ovi addresses you: your āsthā was on the doctorate; given that, what other gati exists for you? The pause is real; the terminus is unchanged. The dread of no degree and no career is the dōnha-lā antaralā worry that Kṛṣṇa's counter-question dissolves.
The long-term-meditator whose practice collapsed at year seven. A vipassanā-practitioner of fifteen years; an external life-collapse (divorce, illness, bereavement) has made the cushion impossible for fourteen months. The fear: I have lost what I had built. The ovi's reply: if your āsthā was on the realized-state, there is no other terminus for one so-anchored. The cushion will return; the practice that returns is the same practice; the terminus is the same terminus.

Sādhanā

Today, name your one āsthā (anchored-resolve) in one sentence — the one terminus you have set yourself on. (If you cannot name it in one sentence, that is the more important diagnosis.) Then ask: given this āsthā, is there any other terminus possible for me? The honesty of the answer (yes or no) is itself the sādhanā.

Arc

Opens the cluster: Kṛṣṇa refuses the question's framing by counter-question. 6.438 will name the one thing that does happen — the intermediate rest-pause.

Ovi 6.438

Original (Marathi): परि एतुलें हेंचि एक घडे । जें माझारीं विसवावें पडे । तेंही परी ऐसेनि सुरवाडें । जो देवां नाहीं ॥४३८॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
परि एतुलें हेंचि एक घडे	but (pari) this-much (ētulēm) — this-one (hēchi ēka) — alone happens (ghaḍē)
जें माझारीं विसवावें पडे	that (jēm) in-the-middle (māḍhārīm / mājhārīm — in-between) a rest-pause (visāvā) falls (paḍē)
तेंही परी ऐसेनि सुरवाडें	and-even-that (tēm-hī parī) with such-comfort (aisēni surawāḍēm)
जो देवां नाहीं	which (jō) the gods (dēvām) do-not-have (nāhīm)

Literal translation

English: But this-much, this-one-thing alone happens: that an intermediate rest-pause falls in-between — and even that, with such-comfort as the gods themselves do-not-have.

मराठी (आधुनिक): परंतु एवढी एकच गोष्ट घडते — की मध्ये (मार्गावरच) एक विसावा (विश्रांती-स्थान) येऊन पडतो; आणि तोही असा सुखकर असतो की तो देवांनाही (देवलोकातील स्थानानाही) उपलब्ध नाही.

Metaphor-unfold

No extended metaphor in this ovi. The visāvā / māḍhārīm / paḍē image (journey-with-rest-pause-falling-in-between) is figural-vocabulary — a travel-on-a-path-with-a-resting-place idiom — but not iterated or developed into a substrate-image.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The visāvā (rest-pause) and the dēvām nāhīm (gods-don't-have-it) reframing are doctrinal-soteriological, not specifically Nāth-tantric. The puṇya-loka / svarga-stay frame implicit here is broader Vedic-Vaiṣṇava cosmology rather than Nāth-yogic technical-content.

Cross-references

Internal: 6.437 (developed-further — 6.437 refused destruction; 6.438 names the one thing that does happen as an enviable pause).
Tukaram parallel: empty.
Source citation: BG-6.41 (foreshadow — the next-cluster prāpya puṇya-kṛtām lokān uṣitvā śāśvatīḥ samāḥ / śucīnām śrīmatām gehe yoga-bhraṣṭō'bhijāyate is the seed-statement of what 6.438 names compactly); BG-9.20-21 (echo — the broader svarga-stay doctrine of finite-puṇya-karma).

Modern application

The sabbatical-year as enviable-pause. A senior practitioner of fifteen years takes a year away from her practice for a major family-care obligation. She returns expecting deficit; she discovers instead that the year of not-practicing-while-loving delivered something her practice-years had not delivered. The māḍhārīm visāvā paḍē is precise: an intermediate-rest-pause that the formally-arrived (the gods of practice-success) themselves do not have.
The inadvertent illness as forced-rest-better-than-busy-success. A successful mid-career professional is felled by a six-month illness. She loses no career; she loses no relationships. She gains six months of being-not-doing that her ladder-climbing peers (the dēvām) will never receive. The surawāḍēm jō dēvām nāhīm names her condition precisely — the rest the busy-arriving never get.
The years in an unrelated career that turn out to be formation. A theologian spent her twenties as a software-engineer. She thought those years were lost; in her sixties she sees those years were the māḍhārīm visāvā — the rest-pause whose-comfort no straight-track-theologian could have had. The one thing that happens to the yoga-fallen is not deficit but a station-no-direct-arriver can occupy.

Sādhanā

Today, identify one visāvā (rest-pause) in your own past — a season you remember as lost — and ask honestly: what did that pause give me that the direct-arrivers (the dēvām) did not get? One sentence is enough. The visāvā-as-enviable-station reading is the cluster's most affectively-corrective move; do it once on your own past.

Arc

Develops 6.437's refusal: now we know what does happen — the enviable rest-pause. 6.439 will give the counterfactual: had the abhyāsa-momentum been uninterrupted, no pause would have been needed.

Ovi 6.439

Original (Marathi): एऱ्हवीं अभ्यासाचा उचलता । पाउलीं जरी चालता । तरी दिवसाआधीं ठाकिता । सोऽहंसिद्धीतें ॥४३९॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
एऱ्हवीं अभ्यासाचा उचलता	otherwise (ēṟhavīm), the uplifted-[step] (uchalatā) of abhyāsa (sustained yoga-practice)
पाउलीं जरी चालता	if-it walked (jarī chālatā) with-the-foot (pāulīm)
तरी दिवसाआधीं ठाकिता	then (tarī) before-the-day (divasā-ādhīm) he would-have-reached (ṭhākitā)
सोऽहंसिद्धीतें	so'ham-siddhi (the perfection-of-the-realization I-am-That / the hamsa-so'ham ajapā-mantra terminus)

Literal translation

English: Otherwise — had the uplifted-step of abhyāsa walked with-the-foot — then before-the-day he would have reached so'ham-siddhi.

मराठी (आधुनिक): एऱ्हवी — जर अभ्यासाचे उचललेले पाऊल पुढे चालत राहिले असते — तर दिवसाच्या आधीच तो सोऽहं-सिद्धी (मी-तेच-आहे ही सिद्धावस्था / हंस-सोऽहं-अजपा-मंत्राचा फलावस्था) गाठता.

Metaphor-unfold

Literal image	Philosophical referent	Modern equivalent
The uchalatā pāulīm (uplifted foot-step) of abhyāsa walking-without-interruption	The sustained-momentum of yoga-practice — the daily-cushion that does not break across years; the abhyāsa-vairāgya method of BG-6.35	The runner whose cadence does not break across the marathon's full distance; the writer whose 500-words-a-day continues uninterrupted for a decade; the daily-sit that does not skip a single morning across seven years
The divasā-ādhīm ṭhākitā so'ham-siddhi (before-the-day he would-have-reached the I-am-That realization)	The counterfactual terminus that uninterrupted abhyāsa would have delivered same-day — the so'ham-siddhi (hamsa-so'ham ajapā-mantra's siddhi-state)	The compressed-trajectory that perfect-consistency would have produced — the what-could-have-been that names the gap-between-actual-velocity and required-velocity without despair

Metaphor-family: abhyaasaachaa-uchalataa-paavalim-the-uplifted-foot-of-practice-the-counterfactual-of-uninterrupted-momentum. The walking-step / momentum image is Jñāneśvar's distinctive abhyāsa-as-stride trope, used here counterfactually.

Nāth-yogic layer

Referent: so'ham-siddhi (the perfection-of-the-realization I-am-That / the hamsa-so'ham ajapā-mantra terminus). The so'ham mantra (the breath-mantra: so on inhalation, ham on exhalation — the hamsa / so'ham breath-meditation) is one of the foundational Nāth-yogic ajapā-mantras; its siddhi is the realization of aham brahmāsmi (Bṛhadāraṇyaka 1.4.10) as the practitioner's lived-cognition. Confidence: medium. Note: so'ham-siddhi is genuine Nāth-Vedāntic technical-vocabulary, but is invoked here in counterfactual register (what-would-have-happened if the abhyāsa had not slipped), not as the cluster's primary doctrine. The ajapā-hamsa-breath association is medium-confidence: the so'ham term carries the ajapā-mantra-resonance in the Nāth-yogic register, but the ovi does not explicitly name the breath-mechanics.

Cross-references

Internal: 6.438 (developed-further — 6.438 named the rest-pause; 6.439 explains why the pause exists, by counterfactual); 6.323 (parallel-image — earlier-chapter abhyāsa-as-stride instructional use of the same image-family); 6.412 (developed-further — BG-6.35 abhyāsa-vairāgya teaching invoked here in counterfactual register).
Tukaram parallel: empty.
Source citation: BG-6.40 (paraphrase — the kalyāṇa-kṛt no-durgati axiom operationalized via counterfactual: only the when of the siddhi is in question, never the whether); BG-6.35 (echo — abhyāsena tu kauṇṭeya vairāgyeṇa ca gṛhyate — the abhyāsa-vairāgya method); Bṛhadāraṇyaka Upaniṣad 1.4.10 (echo — aham brahmāsmi as the content of the so'ham-siddhi).

Modern application

The if-only-I-had-kept-going counterfactual heard as compassion not accusation. The ovi's mood is not reproof. The counterfactual is delivered by Kṛṣṇa in the same paternal-warmth register as the tāta vocative of the Sanskrit. The reader who has stalled at month-six of a year-long discipline can hear this ovi as honest-naming without despair: yes, with sustained step you would have arrived already; that you have not arrived already names the actual step, not the terminus's accessibility.
The breath-mantra abandoned at month three named as still-effective if-resumed. Many practitioners begin a hamsa / so'ham / I-am-That ajapā practice and lapse. The ovi's reading: the so'ham-siddhi would have been reached if the practice had walked; the fact that it has not been reached does not name the mantra's failure but the abhyāsa's interruption. The cushion picked-up again is the abhyāsa picked-up again; the terminus has not changed location.
The abhyāsa-velocity-acknowledgment as honest self-assessment without despair. Long-term practitioners often oscillate between I am doing fine and I am failing. The ovi names a third register: the velocity is what it is; the terminus is what it is; the only honest move is to walk the next step. The counterfactual is delivered to clarify the present-velocity, not to condemn it.

Sādhanā

Today, in one minute of breath-awareness, do ten conscious hamsa-so'ham breaths (so on the inhale, ham on the exhale — silently, with attention on the breath). Just ten. The abhyāsāchā uchalatā pāulīm is ten breaths today; tomorrow it can be ten more.

Arc

Names the counterfactual (had abhyāsa walked, siddhi would have arrived same-day). 6.440 will make the concession explicit and deliver the cluster's closing axiom: mokṣu thevilā asē — mokṣa is laid-up just-the-same.

Ovi 6.440

Original (Marathi): परि तेतुला वेगु नव्हेचि । म्हणौनि विसांवा तरी निकाचि । पाठीं मोक्षु तंव तैसाचि । ठेविला असे ॥४४०॥ Voice: krishna-to-arjuna

Word-by-word gloss

Marathi	Meaning
परि तेतुला वेगु नव्हेचि	but (pari) that-much (tētulā) velocity (vēgu) is-not (navhēchi)
म्हणौनि विसांवा तरी निकाचि	therefore (mhaṇauni) the rest-pause (visāvā) — yes (tarī) — [is] fitting (nikāchi / well-fitting / appropriate-and-good)
पाठीं मोक्षु तंव तैसाचि	behind [the pause] (pāṭhīm), mokṣa (mōkṣu) — to-be-sure (tāmva) — [is] just-the-same (taisāchi)
ठेविला असे	laid-up (ṭhevilā) is (asē) — laid-aside, laid-ready, positioned-and-waiting

Literal translation

English: But that-much velocity is not [present]; therefore the rest-pause is fitting; behind [the pause], mokṣa — to be sure — lies just-the-same, laid-up [and waiting].

मराठी (आधुनिक): पण तेवढा वेग (अभ्यासाचा) नाही — म्हणून (मार्गावरचा) तो विसावा हा योग्य आणि सुखकरच आहे; आणि त्या विसाव्याच्या पुढे (पाठीमागे, म्हणजे पुढच्या टप्प्यावर) मोक्ष तसाच — पूर्वी जसा होता तसाच — ठेवलेला आहे (तयार आहे, साठवलेला आहे).

Metaphor-unfold

No extended metaphor in this ovi. The thevilā asē (laid-up) idiom is figural — mokṣa-as-an-object-positioned-and-waiting — but is a single-idiom-not-an-extended-image. The cluster's closing-axiom register is doctrinal-declarative, not image-iterative.

Nāth-yogic layer

No Nāth-yogic referent in this ovi. The mokṣu thevilā asē axiom is bhakti-soteriological / general Vedāntic; no cakra / suṣumnā / kuṇḍalinī / ajapā-mantra technical-content is named. (The 6.439 so'ham-siddhi Nāth-resonance is the cluster's one explicit Nāth-yogic moment; 6.440 closes in general-soteriological register.)

Cross-references

Internal: 6.439 (developed-further — counterfactual-concession + axiom-affirmation closing-pair); 6.437 (developed-further — cluster's opening-claim restated in stronger thevilā asē idiom); 6.441 (foreshadows — next-cluster will name where the laid-up mokṣa is positioned: in the śucīnām śrīmatām gehe via the puṇya-loka stay).
Tukaram parallel: Tukaram 2474 (thematic-parallel-on-the-bhakta-s-arrival-being-not-cancellable — the samarasa axiom in bhakti-key matches the mokṣu thevilā asē axiom in yoga-bhraṣṭa register; both name the natural-and-non-cancellable terminus of the anchored-practitioner).
Source citation: BG-6.40 (direct-paraphrase — naiveha nāmutra vinaśas tasya vidyate rendered as mōkṣu thevilā asē / mokṣa-laid-up-and-positioned); BG-6.41-45 (foreshadow — the next-five-clusters elaborate the thevilā asē axiom into mechanism); BG-9.31 (echo — kaunteya pratijānīhi na me bhaktaḥ praṇaśyati — the bhakti-yoga consummation of the na vinaśyati axiom).

Modern application

The long-term-practitioner returning to the cushion after a multi-year pause. A practitioner sits down again at year fourteen after a four-year absence. The fear is: I have lost what I had. The ovi's reply: the velocity was not there; the rest-pause was fitting; the mokṣa is laid-up just-the-same. The cushion under her now is the same cushion she left; the path picked-up here is the path she walked then; nothing has been moved.
The bhakta returning to japa after a wilderness-season. A devotee whose chanting collapsed during a years-long depression returns to the rosary at sixty. She fears the practice will not receive her. The ovi: behind the wilderness, Hari is laid-up just-the-same — taisāchi — positioned-and-waiting. The thevilā asē idiom is precise: the destination has not changed location; only the journey has paused.
The recovering-addict's relapse re-framed as the road is still in front of you. The relapse-narrative of I have to start over from zero is corrected by the ovi: the road is still in front of you; the rest-pause was fitting given the actual velocity; the destination is laid up just-the-same. The compassionate reading of relapse — neither minimizing it nor catastrophizing it — is the cluster's closing register.

Sādhanā

Today, write one sentence to a paused-practitioner you know (yourself counts): behind your pause, the terminus is laid up just-the-same. If you cannot write it to someone else, write it to yourself in your own journal. The thevilā asē axiom is meant to be spoken in someone's ear; do that once today.

Arc

Closes the cluster with the axiomatic-affirmation mōkṣu thevilā asē — mokṣa is laid-up just-the-same. The 0245 → 0246 hinge will pick up from this thevilā asē and name precisely where it is laid-up: in the śucīnām śrīmatām gehe (the home of the pure-and-prosperous) via the puṇya-kṛtām lokān (worlds-of-the-righteous) intermediate-stay (BG-6.41).

Cluster summary

Core teaching. BG-6.40 is the kṛṣṇa-uvāca opening of the yoga-bhraṣṭa-doctrine — Kṛṣṇa's immediate-and-affectionate reply to Arjuna's three-verse worry-question of BG-6.37-39 (cluster 0244). The Sanskrit pārtha naiveha nāmutra vinaśas tasya vidyate / na hi kalyāṇa-kṛt kaścit durgatim tāta gacchati is one of the Gītā's most-cited bhakti-supremacy seed-axioms and the affective-foundation that BG-9.31 (na me bhaktaḥ praṇaśyati) and BG-18.66 (aham tvā sarva-pāpebhyō mokṣayiṣyāmi mā śucaḥ) will inherit. Jñāneśvar's four-ovi unfolding works in four moves: (a) 6.437 — Kṛṣṇa's opening reframing-question collapses Arjuna's kām gatim into a tautological refusal — for one whose āsthā is on mokṣa-sukha, no other terminus exists; (b) 6.438 — the one thing that does happen is an intermediate rest-pause reframed as better than what the gods themselves possess; (c) 6.439 — the counterfactual: had the abhyāsa-momentum been uninterrupted, so'ham-siddhi would have arrived before-the-day; (d) 6.440 — the closing axiom: mokṣu thevilā asē — mokṣa is laid-up just-the-same, positioned-and-waiting behind the pause. The cluster establishes the yoga-bhraṣṭa-doctrine's foundational axiom: incomplete yoga is delayed yoga, never destroyed yoga.

Theme tags. bg-6.40-krishna-uvaca-opens-yoga-bhrashta-doctrine; krishna-refuses-arjuna-s-loss-frame-no-other-gati-than-moksha; madharim-visaava-pade-intermediate-rest-pause-better-than-devas; soham-siddhi-counterfactual-uninterrupted-abhyaasa-would-have-arrived-before-day; mokshu-thevila-asse-moksha-laid-up-just-the-same; taata-vocative-krishna-s-paternal-warmth-only-such-vocative-in-chapter; kalyana-krit-no-durgati-seed-of-bg-9.31-na-me-bhaktah-pranashyati; yoga-bhrashta-doctrine-progression-position-1-compassionate-reframing.

Contains extended metaphor: false. The cluster works by axiomatic-statement + counterfactual + restatement rather than by extended-metaphor-iteration. Notable figural-vocabulary: the māḍhārīm visāvā paḍē journey-with-rest-pause idiom (6.438); the abhyāsāchā uchalatā pāulīm uplifted-step counterfactual (6.439); the mōkṣu thevilā asē laid-up-and-waiting idiom (6.440) — but none reach extended-metaphor status.

Chapter arc position. Cluster 0245 sits at the opening of the yoga-bhraṣṭa-doctrine block of adhyāya-6 — the chapter's closing-conversational sub-section (BG-6.37-47, clusters 0244-0252) in which Arjuna's worry-question (0244) is met by Kṛṣṇa's seven-verse reply (0245-0251) and the chapter's bhakti-supremacy declaration (0252, BG-6.47). The 0244 → 0245 hinge is the chapter's most decisive worry-frame → compassionate-refusal structural pivot and the structural fulcrum of the entire BG-6.37-47 conversational unit. The cluster carries the doctrine's foundational-axiom; the next five clusters carry the mechanism (auspicious-rebirth, resumption-of-pūrva-abhyāsa, carried-momentum, multi-life-perfection); and the chapter's final cluster (0252, BG-6.47) carries the bhakti-supremacy consummation.

Connects to next śloka. Cluster 0246 (BG-6.41 — prāpya puṇya-kṛtām lokān uṣitvā śāśvatīḥ samāḥ / śucīnām śrīmatām gehe yoga-bhraṣṭō'bhijāyate) will deliver the mechanism of the yoga-bhraṣṭa-doctrine's delay-not-destruction axiom: the yoga-bhraṣṭa attains the puṇya-kṛtām lokān (worlds-of-the-righteous), dwells there for śāśvatīḥ samāḥ (eternal-years), and is then abhijāyate (born-in) the gehe (home) of the śucīnām śrīmatām (pure-and-prosperous). The 6.440 mōkṣu thevilā asē axiom is now elaborated as mokṣa is laid up — across the intermediate puṇya-loka stay and the auspicious-rebirth into a yogi-family — where the pūrva-abhyāsa resumes. The 0245 → 0246 sequence is the axiom → mechanism progression of the yoga-bhraṣṭa-doctrine.