{ "verse_id": "14.15", "mūla": { "devanāgarī": "रजसि प्रलयं गत्वा कर्म-सङ्गिषु जायते | तथा प्रलीनस् तमसि मूढ-योनिषु जायते", "iast": "rajasi pralayaṃ gatvā karma-saṅgiṣu jāyate | tathā pralīnas tamasi mūḍha-yoniṣu jāyate", "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 15", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "rajasi", "lemma": "rajas", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [ { "sense": "गुणे विवृद्धे प्रलयं मरणं गत्वा प्राप्य कर्मसङ्गिषु कर्मासक्तियुक्तेषु मनुष्येषु जायते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "प्रवृद्धे मरणं प्राप्य फलार्थं कर्म कुर्वतां कुलेषु जायते तत्र जनित्वा स्वर्गादिफलसाधनकर्मसु अधिकरोति इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "प्रवृद्धे सति मृत्युं प्राप्य कर्मासक्तेषु मनुष्येषु जायते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "प्रवृद्धे सति प्रलयं मृत्युं गत्वा प्राप्य कर्मसङ्गिषु श्रुतिस्मृतिविहितप्रतिषिद्धकर्मफलाधिकारिषु मनुष्येषु जायते", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "रजसि" }, { "surface_form": "pralayam", "lemma": "pralaya", "grammar": "accusative masculine singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रलयम्" }, { "surface_form": "gatvā", "lemma": "gam", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "प्राप्य कर्मसङ्गिषु कर्मासक्तियुक्तेषु मनुष्येषु जायते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "प्राप्य कर्मसङ्गिषु श्रुतिस्मृतिविहितप्रतिषिद्धकर्मफलाधिकारिषु मनुष्येषु जायते", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "गत्वा" }, { "surface_form": "karma", "lemma": "karman", "grammar": "compound (compound member)", "senses_attested_in_panel": [ { "sense": "कुर्वतां कुलेषु जायते तत्र जनित्वा स्वर्गादिफलसाधनकर्मसु अधिकरोति इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] } ], "theme_lists": [], "surface_devanagari": "कर्म" }, { "surface_form": "saṅgiṣu", "lemma": "saṅgin", "grammar": "locative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "सङ्गिषु" }, { "surface_form": "jāyate", "lemma": "√jan", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "। तथा तद्वदेव प्रलीनः मृतः तमसि विवृद्धे मूढयोनिषु पश्वादियोनिषु जायते ।।अतीतश्लोकार्थस्यैव संक्षेपः उच्यते --,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "तत्र जनित्वा स्वर्गादिफलसाधनकर्मसु अधिकरोति इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। तमसीति अधोयोनिषु नीचलोकेषु जायते।", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "। तथा तमसि प्रवृद्धे सति प्रलीनो मृतो मूढयोनिषु पश्वादिषु जायते।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "। तथा तद्वदेव तमसि प्रवृद्धे प्रलीनो मृतो मूढयोनिषु पश्वादिषु जायते।", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "जायते" }, { "surface_form": "tathā", "lemma": "tathā", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तथा" }, { "surface_form": "pralīnaḥ", "lemma": "pra-√lī", "grammar": "nominative masculine singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "प्रलीनः" }, { "surface_form": "tamasi", "lemma": "tamas", "grammar": "locative neuter singular noun", "senses_attested_in_panel": [ { "sense": "विवृद्धे मूढयोनिषु पश्वादियोनिषु जायते", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "प्रवृद्धे मृतो मूढयोनिषु श्वसूकरादियोनिषु जायते सकलपुरुषार्थारम्भानर्हो जायते इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "प्रवृद्धे सति प्रलीनो मृतो मूढयोनिषु पश्वादिषु जायते", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "प्रवृद्धे प्रलीनो मृतो मूढयोनिषु पश्वादिषु जायते", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "तमसि" }, { "surface_form": "mūḍha", "lemma": "√muh", "grammar": "compound participle (compound member)", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मूढ" }, { "surface_form": "yoniṣu", "lemma": "yoni", "grammar": "locative masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "योनिषु" }, { "surface_form": "jāyate", "lemma": "√jan", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [ { "sense": "। तथा तद्वदेव प्रलीनः मृतः तमसि विवृद्धे मूढयोनिषु पश्वादियोनिषु जायते ।।अतीतश्लोकार्थस्यैव संक्षेपः उच्यते --,", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara", "anandgiri" ] }, { "sense": "तत्र जनित्वा स्वर्गादिफलसाधनकर्मसु अधिकरोति इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "। तमसीति अधोयोनिषु नीचलोकेषु जायते।", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "। तथा तमसि प्रवृद्धे सति प्रलीनो मृतो मूढयोनिषु पश्वादिषु जायते।", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "। तथा तद्वदेव तमसि प्रवृद्धे प्रलीनो मृतो मूढयोनिषु पश्वादिषु जायते।", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "जायते" } ], "intertextual_panel": [ { "verse": "14.12", "type": "near-cluster echo", "score": 0.8882, "feature_breakdown": { "cosine": 0.8482, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.6383, "stem_prefix": 4.0 } }, { "verse": "14.13", "type": "near-cluster echo", "score": 0.8745, "feature_breakdown": { "cosine": 0.8245, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.8393, "stem_prefix": 5.0 } }, { "verse": "2.51", "type": "thematic-similarity", "score": 0.8743, "feature_breakdown": { "cosine": 0.8343, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 3.9745, "stem_prefix": 4.0 } }, { "verse": "14.9", "type": "lemma-family resonance", "score": 0.8684, "feature_breakdown": { "cosine": 0.8284, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.5736, "stem_prefix": 4.0 } }, { "verse": "3.29", "type": "lemma-family resonance", "score": 0.8684, "feature_breakdown": { "cosine": 0.8184, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.631, "stem_prefix": 5.0 } }, { "verse": "3.26", "type": "lemma-family resonance", "score": 0.8664, "feature_breakdown": { "cosine": 0.8264, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 13.4991, "stem_prefix": 4.0 } }, { "verse": "4.37", "type": "thematic-similarity", "score": 0.8624, "feature_breakdown": { "cosine": 0.8424, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.8749, "stem_prefix": 2.0 } }, { "verse": "2.43", "type": "thematic-similarity", "score": 0.8624, "feature_breakdown": { "cosine": 0.8224, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 4.6566, "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_14.15", "anandgiri_14.15" ], "score": 0.5, "english_rendering": "When rajas (the activating guna) is ascendant at the moment of death, the jiva (individual self) takes birth among human beings who are karmāsakti (bound by attachment to action) — those whose momentum is outward, accumulative, result-seeking. When tamas (the obscuring guna) is dominant at dissolution, the jiva descends into mūḍha-yoni (births of confusion) such as animal and lower forms, for tamas veils discriminative awareness entirely. Śaṅkara frames this as a compressed restatement of earlier verses: the gunas do not merely colour action in life but literally determine the trajectory of the jiva-stream at its most decisive juncture, until viveka (discrimination) dissolves guna-identification altogether." }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_14.15", "vedantadeshika_14.15" ], "score": 0.5, "english_rendering": "Under expanded rajas at death, one is reborn in the households of those who perform karma for worldly fruit — svarga (heaven) and the like — thereby gaining adhikāra (eligibility) to pursue further fruit-oriented rites in that birth. Under expanded tamas, the jiva falls into mūḍha-yoni such as dogs and pigs, births that are sarvapuruṣārtha-arambha-anarha (unfit for the pursuit of any human end). Rāmānuja's framing is functionalist: each birth carries a specific ritual and devotional capacity, and tamas-birth forfeits that capacity entirely, making return to bhakti-yoga preparation a longer arc." }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_14.15", "jayatirtha_14.15" ], "score": 0.5, "english_rendering": "*Rajasi pralayaṃ gatvā karma-saṅgiṣu jāyate* — the *jīva* (individual self) whose death occurs under the dominance of *rajas* (the quality of passion and restless activity) is reborn among those bound to *karma*, action-saturated human births where *bhakti* (devotion) remains structurally possible yet perpetually crowded by craving and motion. *Tathā pralīnas tamasi mūḍha-yoniṣu jāyate* — the *jīva* whose dissolution occurs under *tamas* (the quality of inertia and obscuration) descends into *mūḍha-yoni*, the births of the deluded — animal and sub-human orders — where *jñāna* (knowledge) of *svatantra* (the independently real, self-sufficient) Hari is most deeply occluded. The *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) is not dissolved by either descent: the *jīva* remains *paratantra* (eternally dependent) through every birth. These births are not the mechanical output of impersonal *guṇa*-momentum; Hari's sovereign will governs which *yoni* receives which *jīva*, the *guṇas* being instruments of that dispensation, not its ground. *Taratamya* (graded ontological hierarchy) obtains even here: births in *rajas* retain greater proximity to *bhakti* than births deep in *tamas*, yet neither proximity nor distance alters the *jīva*'s essential *paratantra* nature.", "provenance": "siddhānta_reconstruction" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_14.15" ], "score": 0.5, "english_rendering": "Vallabha's commentary is terse and vertical: rajas at death → birth in madhyama-loka (the middle worlds) among karma-saturated people; tamas at death → adho-yoni (lower births) in nīca-loka (lower realms). The Puṣṭi-mārga inference is that neither trajectory is final — Kṛṣṇa's prasāda (grace) can interrupt the guna-sequence at any point, since the gunas themselves are His līlā. The verse is not a counsel of despair but a map of obstruction: where gunas occlude Kṛṣṇa's own sweetness from the jiva's view." }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_14.15" ], "score": 0.5, "english_rendering": "Śrīdhara reads the verse as a plain bhāṣya expansion of the prior two: rajas ascendant at death → birth among humans who are karmāsakta (attached to action, action-sticky); tamas ascendant at death → birth in paśv-ādi (animal and like births), where buddhi (intelligence) is dulled below the threshold of spiritual inquiry. The devotional implication is left implicit in Śrīdhara's balanced voice but is structurally present: only sattva at death opens the door upward (as BG 14.14 just stated), making the cultivation of sāttvika qualities in daily practice the single most consequential preparation for death." }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_14.15" ], "score": 0.5, "english_rendering": "Madhusūdana refines Śaṅkara's summary by specifying the quality of the karmāsakta human births under rajas: they are births among those who are adhikāri (entitled) for both śruti-smṛti-vihita (prescribed) and pratiṣiddha (prohibited) karmas and their fruits — meaning, people fully enmeshed in the dharmic-adharmic fruit-economy. Tamas at death → paśv-ādi (animal and like births), identical to Śaṅkara. Madhusūdana's synthesis: knowledge without bhakti cannot dissolve guna-dominance at the critical moment, and bhakti without knowledge cannot recognise which guna is ascendant — the two faculties must mature together for the death-moment to be clear." } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "प्रलय", "role": "supporting", "other_verses_in_list": [ "7.6", "8.18", "9.16", "9.17", "9.18", "14.2", "14.14", "16.11" ] } ], "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": [ "jāyate: jan -> √jan", "pralīnaḥ: pralī -> pra-√lī", "mūḍha: muh -> √muh", "jāyate: jan -> √jan" ] } ] }, "so_what_questions": [ "If the guna dominant at death determines the next birth, what does this say about the adequacy of deathbed intention versus lifelong habituation — is a last-moment shift of guna possible, or does it merely reveal what was already dominant?", "Rajas-death leads to karmāsakta human birth — is this a punishment or a continuation? Does the Gita treat fruit-seeking human life as a stepping stone or a trap?", "Tamas-death leads to mūḍha-yoni (animal and lower births). What is the soteriological status of animals in each school — are they permanently excluded from the liberation arc, or simply delayed?", "If gunas determine rebirth trajectory, what is the role of samskāra (impression-residue) accumulated through ritual, study, and devotion — do they modulate which guna predominates, or are they themselves guna-products?", "Śrīdhara and Madhusūdana both agree on the mechanism but say almost nothing about remedy in this verse. Why does the Gita state the problem here without immediately prescribing the solution — is the sequencing deliberate?", "Rāmānuja uniquely specifies that rajas-birth confers adhikāra for further ritual action — does this make rajas-rebirth instrumentally useful for eventual liberation, or does it deepen the fruit-attachment cycle?", "Vallabha implies Kṛṣṇa's prasāda can interrupt the guna-sequence. If grace is available at any birth, why does the verse present the guna-trajectory at all — what work is the description of rebirth doing in the Puṣṭi-mārga reading?" ], "everyday_applications": { "advaita": "Audit your day-end mental state: if you sleep with the mind rehearsing tomorrow's tasks and unrealised goals, you are training a rajas-dominant dissolution. The Advaita prescription is not to suppress action but to perform it with viveka (discrimination) — acting without identifying the self with the fruit — so that the guna-imprint left by action thins over time.", "viśiṣṭādvaita": "Treat every life-season as a question of adhikāra: what ritual, relational, or devotional capacity does this birth-form grant? Rāmānuja's reading pushes you to use current eligibility fully rather than deferring devotion to some future readier moment. A rajas-birth already has the capacity for bhakti-yoga preparation; squander it on fruit-only pursuits and the next birth may not.", "dvaita": "In the Dvaita frame, the practical move is Hari-smaraṇa (remembrance of Hari) as a continuous background practice, not a crisis intervention. If the death-moment merely reveals the dominant habituation, then smaraṇa must be woven into work, meals, and rest — not reserved for formal worship hours — so that Hari is the loudest track at the moment of dissolution.", "śuddhādvaita": "The Puṣṭi-mārga reading liberates from mechanical guna-fatalism: Kṛṣṇa's sweetness (mādhurya) can interrupt any birth-trajectory from inside. The daily application is to cultivate rasa-consciousness — actively noticing beauty, tenderness, and delight as Kṛṣṇa's self-disclosure through the world — so that the self is oriented toward His prasāda rather than toward guna-momentum.", "bhakti": "Śrīdhara's balanced voice points to the precondition problem: buddhi (intelligence) in an animal birth is below the threshold of inquiry. This makes the current human birth with active buddhi irreplaceable and unrepeatable in the near term. The everyday application is urgency without anxiety: use available discriminative capacity now, not because death is imminent, but because mūḍha-yoni is a real cost of deferral.", "advaita-bhakti": "Madhusūdana's synthesis suggests that the karmāsakta human born under rajas is still within the domain where both jñāna and bhakti can work. The practical implication: if you find yourself in a strongly action-and-result-oriented season of life, do not wait for a quieter season to begin the dual cultivation of knowledge and love. Rajas-dominated busyness is not an obstacle to practice — it is the very terrain on which the guna-dissolving work of integrated jñāna-bhakti is done." }, "primary_meaning": "Die in rajas and you are reborn among people swept up in restless, fruit-seeking action; die in tamas and you descend into the dull births of animal life." }