{
 "verse_id": "14.13",
 "mūla": {
  "devanāgarī": "अप्रकाशो ऽप्रवृत्तिश् च प्रमादो मोह एव च | तमस्य् एतानि जायन्ते विवृद्धे कुरु-नन्दन",
  "iast": "aprakāśo 'pravṛttiś ca pramādo moha eva ca | tamasy etāni jāyante vivṛddhe kuru-nandana",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 13",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "aprakāśaḥ",
   "lemma": "aprakāśa",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अप्रकाशः"
  },
  {
   "surface_form": "apravṛttiḥ",
   "lemma": "apravṛtti",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अप्रवृत्तिः"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "pramādaḥ",
   "lemma": "pramāda",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रमादः"
  },
  {
   "surface_form": "mohaḥ",
   "lemma": "moha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मोहः"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "tamasi",
   "lemma": "tamas",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तमसि"
  },
  {
   "surface_form": "etāni",
   "lemma": "etad",
   "grammar": "nominative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "लिङ्गानि जायन्ते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तमसि प्रवृद्धे जायन्ते एतैः तमः प्रवृद्धम् इति विद्यात्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "लिङ्गानि चिन्हानि जायन्ते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "लिङ्गानि जायन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "एतानि"
  },
  {
   "surface_form": "jāyante",
   "lemma": "√jan",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "हे कुरुनन्दन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "एतैः तमः प्रवृद्धम् इति विद्यात्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। एतैस्तमसो वृद्धिं जानीयादित्यर्थः।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "। हे कुरुनन्दन, अत एतैर्लिङ्गैरव्यभिचारिभिर्विवृद्धं तमो जानीयादित्यर्थः।",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "जायन्ते"
  },
  {
   "surface_form": "vivṛddhe",
   "lemma": "vi-√vṛdh",
   "grammar": "locative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "एतानि लिङ्गानि जायन्ते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "एतानि लिङ्गानि जायन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विवृद्धे"
  },
  {
   "surface_form": "kuru",
   "lemma": "kuru",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कुरु"
  },
  {
   "surface_form": "nandana",
   "lemma": "nandana",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "नन्दन"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "14.22",
   "type": "cross-chapter thematic parallel",
   "score": 0.9033,
   "feature_breakdown": {
    "cosine": 0.8533,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.6092,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "14.12",
   "type": "next-verse continuation",
   "score": 0.8959,
   "feature_breakdown": {
    "cosine": 0.8459,
    "theme_graph": 1.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 12.3225,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "14.15",
   "type": "near-cluster echo",
   "score": 0.886,
   "feature_breakdown": {
    "cosine": 0.836,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.8393,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "17.15",
   "type": "shared-vocabulary echo",
   "score": 0.8835,
   "feature_breakdown": {
    "cosine": 0.8335,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.8277,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "7.4",
   "type": "shared-vocabulary echo",
   "score": 0.8817,
   "feature_breakdown": {
    "cosine": 0.8317,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.8277,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "8.10",
   "type": "thematic-similarity",
   "score": 0.8795,
   "feature_breakdown": {
    "cosine": 0.8395,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 3.9128,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "5.20",
   "type": "shared-vocabulary echo",
   "score": 0.8791,
   "feature_breakdown": {
    "cosine": 0.8291,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.4788,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "18.14",
   "type": "thematic-similarity",
   "score": 0.879,
   "feature_breakdown": {
    "cosine": 0.839,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.471,
    "stem_prefix": 4.0
   }
  }
 ],
 "doctrinal_projections": {
  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_14.13",
    "anandgiri_14.13"
   ],
   "score": 0.5,
   "english_rendering": "When tamas (the guna of obscuration) swells in the field, the signs that arise are aprakasha (non-illumination, meaning aViveka — loss of discriminative capacity), apravritti (complete cessation of purposive activity), pramada (heedlessness), and moha (delusion, i.e., stupefaction). Shankara reads these four not as separate qualities but as a cascading sequence: the root is aViveka, and pramada-moha are its successive effects. These are the unfailing marks by which the adept knows tamas has become dominant — and thus knows that liberation requires removing this very obstruction through jnana."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.13",
    "vedantadeshika_14.13"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja maps each term precisely: aprakasha is the non-arising of jnana (knowledge does not dawn); apravritti is stambhata (inertness, a kind of paralysis); pramada is the carelessness that results from engagement with what should not be done; moha is viparita-jnana (inverted cognition — taking the non-real for real). These four together are the diagnostics by which one knows tamas has grown; conversely, their presence is how tamas reveals itself. For the devotee, recognizing these signs is itself an act of discernment that initiates the turn toward Bhagavan's grace."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.13",
    "jayatirtha_14.13"
   ],
   "score": 0.5,
   "english_rendering": "*Aprakāśa* (non-illumination), *apravṛtti* (inertia), *pramāda* (heedlessness), and *moha* (delusion) — these four arise, O Kuru-nandana, when *tamas* (the quality of inertia and obscuration) swells and prevails. In the dvaita reading, each of these signs marks a specific mode of *paratantra* (eternally dependent) *jīva*-bondage under tamas. *Aprakāśa* is the suppression of the *jīva*'s natural cognitive orientation toward *svatantra* (the independently real, self-sufficient) Hari; *apravṛtti* is the cessation of any movement toward *bhakti* (devotion); *pramāda* is the collapse of discriminative attention; *moha* is the thickening of *adhyāsa* upon *bheda* (real distinction) — the *jīva* loses its grip on its own differentiated status from Hari, from other *jīvas*, and from matter, the *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) being effectively obscured though never annulled. Tamas does not alter the *jīva*'s ontological *paratantra* structure; it buries it. Only Hari's *anugraha* (grace), not the *jīva*'s self-generated effort alone, dissolves what tamas has heaped upon it — for the *jīva* remains wholly *paratantra* even in the work of its own liberation.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.13"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads the four tamo-signs through the five-fold avidya schema: he identifies tamas as the first and most fundamental stratum of the panca-parva avidya (five-limbed nescience), of which andha-tamisra, tamisra, maha-moha, and moha are the remaining four. Aprakasha arises when svarupa-ajna (ignorance of one's own nature as Krsna's) predominates, causing false superimposition on prana, antahkarana, indriya, and deha. This avidya is not a separate category but is fully contained within tamo-guna; it bears different names but resolves into the same ground. Recognition of this collapse is the first movement back toward Krishna's lila-prasada."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.13"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami gives the clearest lexical anchors: aprakasha is viveka-bhramsha (collapse of discernment), apravritti is udyama-abhava (absence of effort), pramada is kartavya-artha-anusandhana-rahitya (complete lack of attentiveness to what duty requires), and moha is mithya-abhinivesha (false fixation, clinging to what is untrue). These are the cinhna (diagnostic marks) by which one recognizes tamas in growth. The devotee uses these signs not for self-condemnation but as a diagnostic tool to know when deeper bhakti-sadhana is called for."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.13"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati gives the most technically precise rendering: aprakasha is the state where, even when the conditions for awakening (upadesa, teaching) are fully present, there is absolute incapacity for bodha (no receptivity to instruction); apravritti is where, even with full jnana of scriptural injunction (agnihotram juhuyat), there is absolute incapacity for that injunction to produce action; pramada is anusandhana-abhava (the failure to hold in mind what is currently due); and moha is nidra or viparitya (sleep-like confusion or inversion). The emphatic 'eva' in 'moha eva ca' rules out any overlap with the other signs — each is a distinct tamo-symptom. Together these are the avyabhicarin (unfailing, non-erring) marks of tamas in its full bloom."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "प्रवृत्ति",
   "role": "supporting",
   "other_verses_in_list": [
    "1.1",
    "11.31",
    "14.12",
    "14.22",
    "15.4",
    "16.7",
    "18.30",
    "18.46"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "b": 0.01,
   "e_v": 0.005,
   "z": 0.2,
   "h": 0.0,
   "th": 0.01
  },
  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
    "bg-vedantadeshika",
    "bg-vallabha",
    "bg-jayatirtha",
    "bg-anandgiri",
    "bg-sridhara",
    "bg-madhusudan"
   ]
  },
  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
  "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
  "post_generation_repairs": [
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "jāyante: jan -> √jan",
     "vivṛddhe: vivṛdh -> vi-√vṛdh"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.908690Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 1,
    "substitution": "? -> ,",
    "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.",
    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
   }
  ]
 },
 "so_what_questions": [
  "If tamas produces aprakasha (non-illumination) even when teaching is present, what does this say about the limits of pedagogy — and what must change in the learner before instruction can take hold?",
  "Sridhara distinguishes pramada (inattentiveness to duty) from moha (false fixation): can you name a situation in your life where you mistook one for the other — and how would the correct diagnosis have changed your response?",
  "Madhusudana says apravritti means that jnana of the right action has already arisen but tamas blocks the translation into action. How does this differ from ordinary weakness of will — and does it require a different remedy?",
  "Vallabha embeds tamas within a five-fold avidya scheme. Does categorizing ignorance with this much precision help dissolve it, or is the very act of categorizing another move of the tamassic intellect?",
  "Ramanuja's 'viparita-jnana' (inverted cognition) as a sign of tamas: in contemporary life, where is inverted cognition most socially rewarded — and what does that tell us about the collective guna-state?",
  "All six schools agree that these four signs co-arise when tamas is vivrddha (fully grown). Does this mean one must wait for full growth before the signs are readable — or are there earlier, subtler diagnostic markers the bhashyas imply but do not name?",
  "Shankara treats these four as linga (inferential marks) for tamas, not as tamas itself. What is the epistemological importance of that distinction — and does it matter practically for sadhana?"
 ],
 "everyday_applications": {
  "advaita": "When you notice you cannot distinguish what matters from what does not — when all choices feel equally weighted or equally meaningless — this is aprakasha, the signature of tamas. The Advaita remedy is not more activity but shravana (hearing the teaching again): sit with a qualified text or teacher and let viveka re-ignite. Do not attempt major decisions until the discriminative faculty has returned.",
  "viśiṣṭādvaita": "Ramanuja's 'stambhata' (paralysis) shows up as the inability to begin even small acts of service — replying to a message, attending to a task, showing up for someone who needs you. The Vaishnava remedy is not self-criticism but small kainkarya (service): one concrete act of service to another, offered as worship to Bhagavan, breaks the freeze more reliably than resolve alone.",
  "dvaita": "When you find yourself cycling through heedlessness — forgetting obligations, missing what is right in front of you — the Dvaita reading reminds you this is not a character flaw but tamas masking your natural dependence on Hari. The practice is surrender through nama-smarana (remembrance of the divine name), not self-improvement effort, which tamas will simply absorb.",
  "śuddhādvaita": "Vallabha's five-fold avidya map suggests that what presents as 'I don't know who I am' (svarupa-ajna) cascades into every downstream confusion — bodily, emotional, mental, relational. The Pusti-marga application: when you are lost in any of these layers, return to Krsna-svarupa contemplation rather than trying to fix the downstream symptom. The root avidya dissolves in the light of Krishna's presence.",
  "bhakti": "Sridhara's 'mithya-abhinivesha' (false fixation) is the tamassic pattern of clinging to a view, a grievance, or a self-story long after evidence has contradicted it. The bhakti diagnostic: if you notice you cannot update your position even when shown clearly that it is wrong, this is moha in Sridhara's precise sense. The remedy is a daily reading of scripture with the explicit intention to be corrected — using the text as mirror rather than confirmation.",
  "advaita-bhakti": "Madhusudana's 'avyabhicarin linga' (unfailing marks) framework offers a practical self-audit: each morning, check which of the four signs is present — non-receptivity to teaching, inability to act on what you already know is right, inattentiveness to the present duty, or sleep-like confusion. Name the one that is most active. Then bring Krsna-bhakti specifically to that symptom: not generic devotion but targeted surrender of that specific tamo-expression to the Lord."
 },
 "primary_meaning": "When *tamas* swells, O heir of Kuru, four signs appear: dullness of mind, paralysis of will, heedlessness, and delusion."
}