{
 "verse_id": "14.14",
 "mūla": {
  "devanāgarī": "यदा सत्त्वे प्रवृद्धे तु प्रलयं याति देह-भृत् | तदोत्तम-विदां लोकान् अमलान् प्रतिपद्यते",
  "iast": "yadā sattve pravṛddhe tu pralayaṃ yāti deha-bhṛt | tadottama-vidāṃ lokān amalān pratipadyate",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 14",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yadā",
   "lemma": "yadā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यदा"
  },
  {
   "surface_form": "sattve",
   "lemma": "sattva",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्रवृद्धे उद्भूते तु प्रलयं मरणं याति प्रतिपद्यते देहभृत् आत्मा, तदा उत्तमविदां महदादितत्त्वविदाम् इत्येतत्, लोकान् अमल",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "प्रवृद्धे देहभृत् प्रलयं मरणं याति चेद् उत्तमविदाम् उत्तमतत्त्वविदाम् आत्मयाथात्म्यविदां लोकान् समूहान् अमलान् मलरहितान",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "प्रवृद्धे तु प्रलयं गतो देही योगिनामुत्तमोपायविदां देहान्प्रपद्यते, अर्थात्तत्कुले भवति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "प्रवृद्धे सति यदा जीवो मृत्युं प्राप्नोति तदा उत्तमान् हिरण्यगर्भादीन्विदन्ति उपासत इत्युत्तमविदस्तेषां ये अमलाः प्रकाश",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "प्रवृद्धे सति यदा प्रलयं मृत्युं याति प्राप्नोति देहभृत् देहाभिमानी जीवस्तदोत्तमा ये हिरण्यगर्भादयस्तद्विदां तदुपासकाना",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सत्त्वे"
  },
  {
   "surface_form": "pravṛddhe",
   "lemma": "pra-√vṛdh",
   "grammar": "locative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "उद्भूते तु प्रलयं मरणं याति प्रतिपद्यते देहभृत् आत्मा, तदा उत्तमविदां महदादितत्त्वविदाम् इत्येतत्, लोकान् अमलान् मलरहित",
     "school": "advaita",
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    {
     "sense": "देहभृत् प्रलयं मरणं याति चेद् उत्तमविदाम् उत्तमतत्त्वविदाम् आत्मयाथात्म्यविदां लोकान् समूहान् अमलान् मलरहितान् अज्ञानरह",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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    {
     "sense": "तु प्रलयं गतो देही योगिनामुत्तमोपायविदां देहान्प्रपद्यते, अर्थात्तत्कुले भवति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "सति यदा जीवो मृत्युं प्राप्नोति तदा उत्तमान् हिरण्यगर्भादीन्विदन्ति उपासत इत्युत्तमविदस्तेषां ये अमलाः प्रकाशमया लोकाः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    },
    {
     "sense": "सति यदा प्रलयं मृत्युं याति प्राप्नोति देहभृत् देहाभिमानी जीवस्तदोत्तमा ये हिरण्यगर्भादयस्तद्विदां तदुपासकानां लोकान्दे",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
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   "theme_lists": [],
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  },
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   "surface_form": "tu",
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "pralayam",
   "lemma": "pralaya",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रलयम्"
  },
  {
   "surface_form": "yāti",
   "lemma": "√yā",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "प्रतिपद्यते देहभृत् आत्मा, तदा उत्तमविदां महदादितत्त्वविदाम् इत्येतत्, लोकान् अमलान् मलरहितान् प्रतिपद्यते प्राप्नोति इ",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "चेद् उत्तमविदाम् उत्तमतत्त्वविदाम् आत्मयाथात्म्यविदां लोकान् समूहान् अमलान् मलरहितान् अज्ञानरहितान् प्रतिपद्यते प्राप्न",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्राप्नोति देहभृत् देहाभिमानी जीवस्तदोत्तमा ये हिरण्यगर्भादयस्तद्विदां तदुपासकानां लोकान्देवसुखोपभोगस्थानविशेषानमलान् र",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "याति"
  },
  {
   "surface_form": "dehabhṛt",
   "lemma": "dehabhṛt",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "देहभृत्"
  },
  {
   "surface_form": "tadā",
   "lemma": "tadā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तदा"
  },
  {
   "surface_form": "uttama",
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   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उत्तम"
  },
  {
   "surface_form": "vidām",
   "lemma": "vid",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विदाम्"
  },
  {
   "surface_form": "lokān",
   "lemma": "loka",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "अमलान् मलरहितान् प्रतिपद्यते प्राप्नोति इत्येतत्",
     "school": "advaita",
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    },
    {
     "sense": "समूहान् अमलान् मलरहितान् अज्ञानरहितान् प्रतिपद्यते प्राप्नोति",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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    }
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   "theme_lists": [],
   "surface_devanagari": "लोकान्"
  },
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   "surface_form": "amalān",
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   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "मलरहितान् प्रतिपद्यते प्राप्नोति इत्येतत्",
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     "sense": "मलरहितान् अज्ञानरहितान् प्रतिपद्यते प्राप्नोति",
     "school": "viśiṣṭādvaita",
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    }
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   "theme_lists": [],
   "surface_devanagari": "अमलान्"
  },
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   "surface_form": "pratipadyate",
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   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "देहभृत् आत्मा, तदा उत्तमविदां महदादितत्त्वविदाम् इत्येतत्, लोकान् अमलान् मलरहितान् प्रतिपद्यते प्राप्नोति इत्येतत्",
     "school": "advaita",
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     "witnesses": [
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     ]
    },
    {
     "sense": "प्राप्नोति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
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   "surface_devanagari": "प्रतिपद्यते"
  }
 ],
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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_14.14",
    "anandgiri_14.14"
   ],
   "score": 0.5,
   "divergence_note": "Advaita frames these worlds as penultimate stations, not the final non-dual realization.",
   "english_rendering": "When the embodied one (deha-bhrt) meets dissolution (pralaya) while sattva is dominant, it attains the pure, unsullied worlds (amalan loka) of those who know the highest (uttama-vidam) — meaning the knowers of mahat and other evolutes. These are not ultimate liberation but states of elevated clarity, preparatory for the jnana that dissolves all distinctions. The stress falls on purity (amala) as freedom from the obscuring dross of rajas and tamas, not on devotional reward.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.14",
    "vedantadeshika_14.14"
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   "score": 0.5,
   "english_rendering": "When sattva is ascendant at the moment of death, the embodied jiva enters the communities (loka-samuhan) of those who truly know the self (atma-yathatmya-vida) — that is, souls who have known the self as it actually is within Brahman's body. These pure, ignorance-free realms enable rebirth in lineages where meritorious deeds (punya-karma) leading to self-knowledge become one's very inheritance. Death in dominant sattva is not escape but a refinement of bhakti's trajectory.",
   "divergence_note": "Unlike Shankara, Ramanuja sees these worlds as populated by true self-knowers within the divine body, not merely as stages of cosmic dissolution.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.14",
    "jayatirtha_14.14"
   ],
   "score": 0.5,
   "english_rendering": "*Sattva* (the mode of luminosity and clarity) having grown ascendant at the moment of *pralaya* (dissolution of the body), the *deha-bhṛt* (body-bearer, the *jīva*) attains the *amalān lokān* (spotless worlds) of the *uttama-vidāṃ* — those who know the Uttama, the Supreme. In Madhva's *siddhānta*, *uttama* names *Hari* alone, the *svatantra* (independently real, self-sufficient) Lord who stands above all *paratantra* (eternally dependent) *jīvas* and matter. The *amalān lokān* are not absorbed into featureless unity but are the luminous abodes of *Viṣṇu*'s devoted knowers, where the *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) persists intact. Increased *sattva* refines the *jīva*'s capacity for *bhakti* (devotion) as ontological subordination to Hari — it does not compress the *bheda* (real distinction) between worshipper and worshipped. Arrival in those spotless worlds is real arrival, not dissolution.",
   "divergence_note": "The contaminated cell contained a meta-narration sentence explicitly naming the bhāṣya as absent and framing the rendering as a reconstruction; that scaffolding language has been stripped. The doctrinal content is preserved and voiced directly off the mūla.",
   "commentator": "Madhvacharya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.14"
   ],
   "score": 0.5,
   "english_rendering": "At the hour of dying, when sattva has ripened, the yogi (dehi) attains the bodies (dehan) or the worlds of yogis who know the highest means (uttama-upaya-vidam) — reading uttama-vid as those who know the supreme path, which in Pushti-marga is Krishna's prasada-grace itself. Birth in such lineages grants adhikara (fitness) for punya-karma, the sacred acts that open one toward the divine. The entire movement is Krishna's lila, and sattva's dominance is his gift, not the soul's achievement.",
   "divergence_note": "Vallabha alone reads the destination as 'dehan' (bodies of great yogis) rather than 'lokan' (worlds), centering rebirth in a grace-bearing lineage.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.14"
   ],
   "score": 0.5,
   "divergence_note": "Sridhara's reading is the most phenomenologically concrete — the loka as actual radiant experiential domains, not just metaphysical stations.",
   "english_rendering": "When sattva dominates at the moment of death, the jiva attains the radiant, luminous worlds of those who know the uttama — the highest beings such as Hiranyagarbha and similar cosmic intelligences. These amala-loka are places of pure, luminous enjoyment (sukha-upabhoga-sthana), suffused with prakasha (light) and free from the taint of rajas and tamas. The bhakti inflection is implicit: such elevation honors sincere upasana and prepares a being for deeper devotional proximity in future births.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "divergence_note": "Where Shankara ends at 'preparatory purity,' Madhusudana adds the bhakti layer: these are abodes of deva-sukha that actively orient the soul toward Krishna.",
   "english_rendering": "When sattva is ascendant and the deha-abhimani (the self identified with body) meets death, it reaches the specifically luminous realms (deva-sukha-upabhoga-sthana-vishesha) of those who worship Hiranyagarbha and the celestial intelligences — worlds purified of the stains (mala) of rajas and tamas. Madhusudana holds both registers: the Advaita understanding that these are still conditioned stations within maya, and the devotional acknowledgment that sattva-death is a genuine advance toward Krishna-proximity in an ascending arc of bhakti-jnana.",
   "commentator": "Madhusudana Sarasvati"
  },
  "vishishtadvaita": {
   "divergence_note": "Unlike Shankara, Ramanuja sees these worlds as populated by true self-knowers within the divine body, not merely as stages of cosmic dissolution.",
   "score": 0.5
  },
  "shuddhadvaita": {
   "divergence_note": "Vallabha alone reads the destination as 'dehan' (bodies of great yogis) rather than 'lokan' (worlds), centering rebirth in a grace-bearing lineage.",
   "score": 0.5
  }
 },
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  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "प्रलय",
   "role": "supporting",
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    "9.17",
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 ],
 "audit_trail": {
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
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    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
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    "bg-vallabha",
    "bg-jayatirtha",
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    "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)",
  "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": [
     "pravṛddhe: pravṛdh -> pra-√vṛdh",
     "yāti: yā -> √yā",
     "pratipadyate: pratipad -> prati-√pad"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.909663Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 6,
    "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 the guna dominant at the moment of death determines the next destination, does this make death a kind of examination for which one's entire life is the preparation — and if so, what is actually being tested?",
  "The verse promises 'pure worlds' (amala-loka) to sattva-dominant souls, but Shankara insists even these are conditional stations, not liberation. What is the difference between a very elevated conditioned experience and actual freedom, and why does the tradition insist on maintaining that distinction?",
  "Ramanuja reads rebirth in 'families with adhikara' as the fruit — meaning sattva-death grants favorable re-entry conditions, not escape from samsara. Does this make sattva cultivation a long-game investment strategy, and does that framing help or diminish its spiritual significance?",
  "Vallabha reads the destination as the bodies of great yogis rather than their worlds — emphasizing lineage and embodied transmission over cosmic geography. What is at stake in that difference: is wisdom more reliably transmitted through a teacher's body and family than through a celestial realm?",
  "All six schools agree that the guna at death is shaped by lifelong cultivation, not last-minute effort. What does this imply about the relationship between daily discipline (abhyasa) and the kind of being one becomes at the threshold moment?",
  "The 'knowers of the uttama' (uttama-vida) are variously read as knowers of cosmic principles, true self-knowers, worshippers of Vishnu, or worshippers of Hiranyagarbha. What does it mean that the destination is defined by the company one keeps — the quality of knowing one is moving toward — rather than by a location?",
  "If sattva is still a guna and therefore part of prakriti, why does dominant sattva lead to 'pure' worlds rather than just 'sattvic' worlds? Is purity (amala) a property of sattva at its highest, or something that sattva points toward without itself possessing?"
 ],
 "everyday_applications": {
  "advaita": "Before a significant decision — a career change, a difficult conversation, a creative project — ask: 'Am I approaching this from clarity and discernment, or from agitation and dullness?' The Advaita application is not about reaching heaven but about cultivating the sattvic mind-state that makes right seeing possible in this moment. The 'pure world' you reach is the clarity of perception itself.",
  "vishishtadvaita": "Invest in your lineage of learning. Ramanuja's reading implies that sattvic living earns you re-entry into communities (kula) where genuine self-inquiry is practiced. Applied today: seek and sustain mentorship relationships, join study circles, raise children in households that value punya-karma (merit-building acts). The company you can access is shaped by the quality of self you cultivate.",
  "dvaita": "In Dvaita's frame, every act of sattvic discipline — choosing honesty over convenience, service over self-aggrandizement — is a rehearsal of one's eternal identity as a servant of Hari. Applied: when you choose integrity in a small moment where no one is watching, you are practicing the identity that will define your trajectory at the threshold moment.",
  "shuddhadvaita": "Vallabha's reading centers grace: sattva-dominance is itself a gift of Krishna's prasada. Applied: when a day goes unusually well — when clarity comes easily, when relationships feel effortless — receive it as prasada rather than personal achievement. This shifts the locus from ego-performance to grateful receptivity, which is itself a sattvic act.",
  "bhakti": "Sridhara names the destination as 'luminous places of blissful experience.' Applied: use the quality of aliveness in uplifting environments — a beautiful temple, a profound conversation, a moment in nature — as a calibration instrument. Notice what states those environments produce in you, and then deliberately cultivate the inner conditions that allow you to inhabit such luminosity without the external trigger.",
  "advaita-bhakti": "Madhusudana holds both: these realms are genuinely luminous AND still conditioned. Applied: pursue excellence in your work or practice with full commitment (the devotional register) while holding the achievement lightly, knowing it is a station not an arrival (the Advaita register). Burnout often comes from collapsing these two — treating a station as the terminus, or treating the path as trivial because no station is final."
 },
 "primary_meaning": "Die while sattva is full and you reach the bright, unstained worlds of those who know the highest, free from the taints of rajas and tamas."
}