{
 "verse_id": "14.10",
 "mūla": {
  "devanāgarī": "रजस् तमश् चाभिभूय सत्त्वं भवति भारत | रजः सत्त्वं तमश् चैव तमः सत्त्वं रजस् तथा",
  "iast": "rajas tamaś cābhibhūya sattvaṃ bhavati bhārata | rajaḥ sattvaṃ tamaś caiva tamaḥ sattvaṃ rajas tathā",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 10",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "rajaḥ",
   "lemma": "rajas",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रजः"
  },
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   "lemma": "tamas",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तमः"
  },
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   "lemma": "ca",
   "grammar": "",
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   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "abhibhūya",
   "lemma": "abhibhū",
   "grammar": "conv",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अभिभूय"
  },
  {
   "surface_form": "sattvam",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्वम्"
  },
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   "surface_form": "bhavati",
   "lemma": "√bhū",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "उद्भवति वर्धते यदा, तदा लब्धात्मकं सत्त्वं स्वकार्यं ज्ञानसुखादि आरभते",
     "school": "advaita",
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     "witnesses": [
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    }
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  },
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   "surface_form": "bhārata",
   "lemma": "bhārata",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "। तथा रजोगुणः सत्त्वं तमश्च एव उभा वपि अभिभूय वर्धते यदा, तदा कर्म तृष्णादि स्वकार्यम् आरभते। तम आख्यो गुणः सत्त्वं रजश्",
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    }
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   "surface_devanagari": "भारत"
  },
  {
   "surface_form": "rajaḥ",
   "lemma": "rajas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रजः"
  },
  {
   "surface_form": "sattvam",
   "lemma": "sattva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्वम्"
  },
  {
   "surface_form": "tamaḥ",
   "lemma": "tamas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तमः"
  },
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   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
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   "surface_form": "eva",
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   "grammar": "",
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   "theme_lists": [],
   "surface_devanagari": "एव"
  },
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   "surface_form": "tamaḥ",
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   "theme_lists": [],
   "surface_devanagari": "तमः"
  },
  {
   "surface_form": "sattvam",
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   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्वम्"
  },
  {
   "surface_form": "rajaḥ",
   "lemma": "rajas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रजः"
  },
  {
   "surface_form": "tathā",
   "lemma": "tathā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तथा"
  }
 ],
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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_14.10",
    "anandgiri_14.10"
   ],
   "score": 0.5,
   "english_rendering": "When sattva (clarity) suppresses both rajas (agitation) and tamas (inertia), it rises and initiates its own work — the arising of jñāna (discernment) and sukha (ease). When rajas suppresses both, it sets karma (effortful action) and tṛṣṇā (craving) in motion. When tamas suppresses both, it initiates jñāna-āvaraṇa (the veiling of knowledge) and its kindred effects. Śaṅkara reads the verse as a causal schedule: each guṇa has a sva-kārya (own-work) that it performs only once it has overpowered the other two — the guṇas do not co-produce their effects but succeed one another in dominance.",
   "divergence_note": "lāgbdhātmakaṃ sattvaṃ sva-kāryaṃ jñāna-sukhādi ārabhate; rajaḥ karma-tṛṣṇādi; tamaḥ jñānāvaraṇādi — direct from Śaṅkara bhāṣya on 14.10",
   "commentator": "Śaṅkarācārya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.10",
    "vedantadeshika_14.10"
   ],
   "score": 0.5,
   "english_rendering": "The three guṇas always inhere in the ātman bound to prakṛti (nature), but their relative ascendance is governed by prācīna-karma (prior accumulated action) and āhāra-vaiṣamya (inequality of food and circumstance). Through this karmic differential, they exist in mutual suppression and mutual arising — sometimes sattva overpowers the pair, sometimes rajas, sometimes tamas. The wise seeker recognises which guṇa is ascendant only through its visible effects (kārya-upalabdhi), and uses that recognition to steer action toward kainkarya (service) of Bhagavān, gradually thinning the soil in which rajas and tamas take root.",
   "divergence_note": "prācīna-karma-vaśād deha-āpyāyana-bhūta-āhāra-vaiṣamyāt ca paraspara-samudbhava-abhibhava-rūpeṇa vartante — Rāmānuja bhāṣya 14.10",
   "commentator": "Rāmānujācārya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.10",
    "jayatirtha_14.10"
   ],
   "score": 0.5,
   "english_rendering": "Sattva arises when it has overpowered *rajas* (the quality of passion) and *tamas* (the quality of inertia); rajas rises when it overpowers sattva and tamas; tamas rises when it overpowers sattva and rajas — so runs the mūla: *rajas tamaś cābhibhūya sattvaṃ bhavati bhārata | rajaḥ sattvaṃ tamaś caiva tamaḥ sattvaṃ rajas tathā*. No *guṇa* (quality of *prakṛti*) ascends by its own authority. The very verb *abhibhūya* — having overpowered — names a permission granted, not a self-sufficient act. *Prakṛti* and the *jīva* (the individual self) stand wholly within the *paratantra* (eternally dependent) order; their every modulation of guṇa-state is encompassed by *Hari*'s *svātantrya* (absolute independence). The *pañca-bheda* (the five-fold real distinction — Lord from *jīva*, Lord from matter, *jīva* from *jīva*, *jīva* from matter, matter from matter) holds at each moment of guṇa-succession: the rising of sattva no more collapses Lord into *jīva* than the sinking of sattva collapses matter into Lord. *Taratamya* (graded ontological hierarchy) persists through every turn of the cycle; Hari alone is *svatantra* (independently real, self-sufficient) across all three phases. The *jīva* bound in the *guṇa*-cycle finds no resting place within that cycle itself; *bhakti* (devotion as ontological subordination to Hari) is the one disposition that orients each guṇa-state — clarity, agitation, or dullness — toward its sovereign source rather than mistaking it for self-generated movement.",
   "divergence_note": "Neither Madhva nor Jayatīrtha commented on this verse. The reading is voiced directly from *dvaita* *siddhānta* primitives — *svātantrya*-*paratantra* polarity, *pañca-bheda*, *taratamya* — applied to the guṇa-succession described in the mūla.",
   "commentator": "Madhvācārya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.10"
   ],
   "score": 0.5,
   "english_rendering": "By adṛṣṭa (the unseen karmic force) one pair of guṇas is overpowered and the third rises — this holds equally for all three rotations. Vallabha is terse here: the mechanism is adṛṣṭa, not independent guṇa-agency. In the Puṣṭi-mārga reading, adṛṣṭa is itself Kṛṣṇa's prasāda-śakti (grace-power) working through the substrate of prakṛti; the rising of sattva is therefore not a human achievement but an unsolicited gift of the Lord's play (līlā), received with gratitude rather than manufactured by will.",
   "divergence_note": "guṇa-dvayam abhibhūya sattvaṃ bhavaty adṛṣṭa-vaśāt — Vallabha bhāṣya 14.10 (terse; adṛṣṭa gloss is primary)",
   "commentator": "Vallabhācārya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.10"
   ],
   "score": 0.5,
   "english_rendering": "Śrīdhara names each guṇa's sva-kārya (own-work) with pedagogical precision: when sattva rises it draws the bound soul into sukha (ease) and jñāna (knowledge); when rajas rises it binds through tṛṣṇā (craving) and karma (compulsive action); when tamas rises it binds through pramāda (heedlessness) and ālasya (inertia). The devotee who sees these three arise in sequence, and who recognises each for what it binds, can use the window of sattva-ascendance — the brief clarity it brings — to turn toward Bhagavān before rajas or tamas reasserts dominance.",
   "divergence_note": "sattvaṃ bhavaty adṛṣṭa-vaśād udbhavati; sva-kārye sukha-jñānādau saṃyojayati; rajaḥ tṛṣṇā-karmādau; tamaḥ pramāda-ālasyādau — Śrīdhara bhāṣya 14.10",
   "commentator": "Śrīdhara Svāmī"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.10"
   ],
   "score": 0.5,
   "english_rendering": "Madhusūdana specifies what the earlier commentators leave implicit: the two suppressed guṇas are overpowered yugapat (simultaneously), not sequentially, before the dominant guṇa initiates its sva-kārya (own-work). This simultaneous suppression matters because it blocks any partial admixture — the dominant guṇa operates in a cleared field. The bhakta meditating on Kṛṣṇa witnesses these shifts from a position of sākṣi-bhāva (witness-awareness): even in the moment of tamas-dominance, the witnessing awareness itself — Kṛṣṇa's own cit-śakti (consciousness-power) shining through the jīva — is untouched by the guṇa-rotation.",
   "divergence_note": "rajas-tamaś ca yugapad ubhāv api guṇāv abhibhūya sattvaṃ bhavati udbhavati vardhate — Madhusūdana bhāṣya 14.10; yugapat is the distinctive gloss",
   "commentator": "Madhusūdana Sarasvatī"
  }
 },
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  "meter": "anuṣṭubh",
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  "meter_shift_to_next": false,
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   "following_response": ""
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-shankara",
    "bg-ramanuja",
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    "bg-vallabha",
    "bg-jayatirtha",
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    "bg-sridhara",
    "bg-madhusudan"
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
  "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
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 },
 "so_what_questions": [
  "If every guṇa-state I find myself in — clarity, agitation, or dullness — is the result of prior karma and food rather than present will, what agency do I actually have in managing my own mental states?",
  "Śrīdhara names the window: sattva-ascendance is the moment for jñāna and sukha. How do I recognize that window reliably, before rajas reasserts, and what one action makes best use of it?",
  "Madhusūdana says the two suppressed guṇas go down simultaneously, not one at a time. Does this mean transitions between guṇa-states are abrupt rather than gradual — and if so, what does that imply for self-observation?",
  "Rāmānuja anchors the guṇa-balance in āhāra (food and sense-input). Which specific inputs in my daily life most reliably shift the balance toward tamas, and which toward sattva?",
  "The Dvaita reading insists no guṇa rises on its own authority — all movement is permitted by Hari. Does this make guṇa-management a form of prayer rather than a form of discipline?",
  "Vallabha calls adṛṣṭa (unseen karma) the mechanism. If the force behind my current guṇa-state is prior karma I cannot directly inspect, at what point does self-improvement become cooperation with grace rather than self-manufacture?",
  "Tamas-sva-kārya is pramāda (heedlessness) and ālasya (inertia). Both are hard to detect while active because tamas veils jñāna. What external signal — from another person, from the body, from observable outputs — breaks the veil without requiring inner clarity that tamas has already suppressed?"
 ],
 "everyday_applications": {
  "advaita": "When you notice a sustained run of clear thinking or calm energy, Śaṅkara says sattva has overpowered the other two — use that window immediately for the jñāna-work (study, discernment, honest self-examination) that rajas or tamas will interrupt. Do not spend the sattva-window on entertainment or tasks that rajas could handle.",
  "viśiṣṭādvaita": "Audit your āhāra in the broad sense Rāmānuja implies: not only food but the quality of media, conversation, and sleep you allow into the body-mind. When you trace a week of rajas-dominance backward, you will usually find an āhāra shift three to five days prior — prācīna-karma working through the body's substrate. Adjust the input, not just the mood.",
  "dvaita": "When tamas makes motivation impossible, resist the Dvaita-inverse — do not compound the paralysis with shame. Madhva's framework says this guṇa-state is permitted, not generated by you alone. Offer the inertia itself to Viṣṇu as an act of surrender, then ask: what is the single smallest act of kainkarya (service) available in this state? One small act of service re-establishes dependence on Hari and loosens tamas from below.",
  "śuddhādvaita": "Vallabha's adṛṣṭa-framing inverts the usual anxiety about guṇa-management: the rising of sattva is not your accomplishment, it is prasāda (grace). When clarity or devotion arrives unexpectedly — a morning of effortless prayer, an afternoon of unusual generosity — receive it with explicit gratitude to Kṛṣṇa rather than attributing it to your own discipline. This acknowledgment sustains the gift longer than claiming it as self-made.",
  "bhakti": "Śrīdhara gives you the diagnostic list. Keep a three-day log: mark each two-hour block as sattva (ease, curiosity, generosity), rajas (urgency, craving, agitation), or tamas (inertia, avoidance, fog). After three days the pattern of suppression and rise becomes visible. Use the pattern to schedule devotional practice (pūjā, smaraṇa, sādhana) in your sattva-windows rather than when you feel you 'should' practice but tamas has already taken hold.",
  "advaita-bhakti": "Madhusūdana's yugapat (simultaneous) suppression means the shift from one guṇa-dominant state to another is not gradual — you will notice an abrupt qualitative change, not a slow fade. Train yourself to recognize these discontinuities as they happen: the moment rajas suddenly drops and sattva clarifies, or the moment tamas falls like a curtain. In that transition instant, before the new guṇa-state fully captures attention, reside as the witness (sākṣi) — that is the advaita-bhakti practice this verse points toward."
 },
 "primary_meaning": "Each of the three strands of nature rises by overpowering the other two: sattva suppresses rajas and tamas, rajas suppresses sattva and tamas, tamas suppresses sattva and rajas."
}