{
 "verse_id": "14.16",
 "mūla": {
  "devanāgarī": "कर्मणः सुकृतस्याहुः सात्त्विकं निर्मलं फलम् | रजसस् तु फलं दुःखम् अज्ञानं तमसः फलम्",
  "iast": "karmaṇaḥ sukṛtasyāhuḥ sāttvikaṃ nirmalaṃ phalam | rajasas tu phalaṃ duḥkham ajñānaṃ tamasaḥ phalam",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 16",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "karmaṇaḥ",
   "lemma": "karman",
   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सुकृतस्य सात्त्विकस्य इत्यर्थः, आहुः शिष्टाः सात्त्विकम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "फलं पुनः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "पुण्यरूपस्य निर्मलं भवति दुःखगन्धरहितं अज्ञानादिगन्धरहितं च",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "पापमिश्रस्य पुण्यस्य फलं राजसं दुःखं दुःखबहुलमल्पसुखं",
     "school": "advaita-bhakti",
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     "witnesses": [
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   "theme_lists": [],
   "surface_devanagari": "कर्मणः"
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   "surface_form": "su",
   "lemma": "su",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सु"
  },
  {
   "surface_form": "kṛtasya",
   "lemma": "√kṛ",
   "grammar": "genitive neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "पुण्यस्येत्यर्थः",
     "school": "advaita",
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     "witnesses": [
      "anandgiri"
     ]
    },
    {
     "sense": "कर्मणः पुण्यरूपस्य निर्मलं भवति दुःखगन्धरहितं अज्ञानादिगन्धरहितं च",
     "school": "śuddhādvaita",
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     "witnesses": [
      "vallabha"
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    }
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   "theme_lists": [],
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  },
  {
   "surface_form": "āhuḥ",
   "lemma": "√ah",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आहुः"
  },
  {
   "surface_form": "sāttvikam",
   "lemma": "sāttvika",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सात्त्विकम्"
  },
  {
   "surface_form": "nirmalam",
   "lemma": "nirmala",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निर्मलम्"
  },
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   "surface_form": "phalam",
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   "theme_lists": [],
   "surface_devanagari": "फलम्"
  },
  {
   "surface_form": "rajasaḥ",
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   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रजसः"
  },
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   "surface_form": "tu",
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   "grammar": "",
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   "surface_devanagari": "तु"
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फलम्"
  },
  {
   "surface_form": "duḥkham",
   "lemma": "duḥkha",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "एव, कारणानुरूप्यात् राजसमेव",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। तथा हि शार्कराक्षशाखायाम् -- रजसो ह्येव जायते मात्रया सुखं दुःखं तस्मात्तान्सुखिनो दुःखिन इत्याचक्षते इति। अन्यथा दुःख",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "दुःखम्"
  },
  {
   "surface_form": "ajñānam",
   "lemma": "ajñāna",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अज्ञानम्"
  },
  {
   "surface_form": "tamasaḥ",
   "lemma": "tamas",
   "grammar": "genitive neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "तामसस्य कर्मणः अधर्मस्य पूर्ववत्",
     "school": "advaita",
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     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "फलम् एवम् अन्तकालप्रवृद्धस्य तमसः फलम् अज्ञानपरम्परारूपम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "कर्मणः फलं येन",
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     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तमसः"
  },
  {
   "surface_form": "phalam",
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   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फलम्"
  }
 ],
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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_14.16",
    "anandgiri_14.16"
   ],
   "score": 0.5,
   "english_rendering": "Shankara reads this verse as a strict causal taxonomy: sattva-karma (virtuous action) yields a fruit that is sattvic and 'nirmala' (stainless) — luminous, unmixed with rajas or tamas. Rajasic action yields only 'duhkha' (pain), because the cause is inherently turbulent; cause and effect must be congruent ('karananurupyat'). Tamasic action yields 'ajnana' (non-knowledge), which Shankara glosses as equivalent to 'adharma' — both earlier verses and this one form a single descending arc. The implication is that only sattva-karma can serve as preparation for jnana; the practitioner must trace fruits back to their gunic source rather than rationalizing pleasant rajasic outcomes."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.16",
    "vedantadeshika_14.16"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja situates the verse within a detailed death-moment ecology: at the time of death, when sattva predominates, a person born among 'atmavidah' (knowers of the self) who performs 'sukrta' (meritorious action) free from 'phalabhisandhi' (fruit-desire) and shaped as 'madaradhana' (service to Bhagavan) receives a yet-more-sattva-amplifying, 'nirmala' fruit. Rajasic death propels a cycle — birth in action-attached families, more rajasic karma, rebirth, further rajo-vrddhi — a self-reinforcing samsaric 'duhkha-praya' (mostly-suffering) chain. Tamasic death produces 'ajnana-parampara' (a lineage of ignorance). All three fruits are thus not isolated events but karmic trajectories across lives, intelligible only to those who know the tattva of each guna."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.16",
    "jayatirtha_14.16"
   ],
   "score": 0.5,
   "english_rendering": "Madhva focuses his commentary almost entirely on correcting a potential misreading of 'duhkha' for rajas: rajasic fruit is not sheer agony but 'alpasukha-duhkha' (pain-with-a-trace-of-pleasure), which is still fundamentally 'duhkha'. He cites the Sharkaraksha-shakha: 'rajo hi eva jayate matraya sukham; duhkham tasmattansukhino duhkhina ityacakshate' — rajas produces pleasure only in measure, so those touched by it are called both happy and unhappy. The precision matters polemically: if rajas yielded undiluted pain equal to tamas, tamas would not be the worst guna; the graded taxonomy (sattvic purity > rajasic mixed suffering > tamasic ignorance) must hold, and Madhva defends it with Vedic citation."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.16"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha frames the verse around the non-dying moment ('amarana-samaye') — specifically the condition of not being at the death-moment, i.e., ordinary life-time action. Sattvic 'sukrta' (virtuous action) yields a fruit that is 'nirmala' — free from the odour ('gandha') of both duhkha and ajnana. Rajasic fruit is duhkha, tamasic fruit is ajnana; both perpetuate the cycle of birth-death-rebirth in which 'vivekabhava' (absence of discrimination) is itself reproduced. Vallabha adds a meta-comment: strictly speaking only rajasic karma relates to action per se (14.9), but here the verse accommodates alternate schools ('matantara-ritya') by giving all three gunas their own karma-fruit. Sattvic fruit is 'prakasha-bahula' (light-abundant) and 'sukha'; cited to Kapila-tradition."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.16"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami opens with the verse's structural purpose: to show how sattva, rajas, and tamas each, through their respective characteristic actions, become causes of variegated fruits. Sattvic 'sukrta' (good action) yields a sattvic, 'nirmala', 'prakasha-bahula' (luminous) fruit — he cites Kapila and others as the 'ahuh' (they say) authority. Rajasic karma is called 'prakrta' (worldly, base) in its fruit-mechanism, hence yields duhkha. Tamasic karma yields 'ajnana' or 'mudhata' (confusion). He closes by pointing forward to BG 18 where the full characterization of sattvic-rajasic-tamasic action ('niyatam sangarahitam' etc.) will be elaborated — maintaining cross-referential discipline characteristic of the bhakti-philological voice."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.16"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati gives the verse as a 'samkshepa' (compression) of the guna-karma-fruit triad, explicitly labeling it as a precis before the full treatment in chapter 18. Sattvic 'dharma' (virtuous action) yields 'sattvena nirvritta' (sattva-produced) 'nirmala' fruit — 'rajas-tamo-mala-amisrita' (unmixed with the impurities of rajas and tamas), which is 'sukha'. Rajasic karma is 'papa-misra' (mixed with demerit), so its fruit is 'rajasam duhkham' — 'duhkha-bahula, alpa-sukha' (heavy with suffering, thin on pleasure). Tamasic karma, which is 'adharma', yields 'ajnana-avivekakprayam duhkham' (undiscriminating ignorance-pain). He then makes a grammatical-philosophical observation: 'rajas' and 'tamas' in the verse refer by 'karya-karana-abheda-upacara' (figure of effect-for-cause) to the actions produced by those gunas — just as 'go' (cow) stands for milk, and 'dhanya' (grain) for rice."
  }
 },
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  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
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    "bg-sridhara",
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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 the fruit of rajasic action is always duhkha even when it initially feels pleasant, how do I identify the guna-quality of an action I am about to take rather than only in retrospect?",
  "The verse lists three fruits — nirmala, duhkha, ajnana — but Madhva argues rajasic fruit includes residual pleasure. Does mixed-outcome action still bind, and if so, how?",
  "Ramanuja describes a self-reinforcing rajasic loop across lifetimes (rajo-vrddhi perpetuating itself). What breaks the loop — a single sattvic act, or a structural shift in one's kula (family context)?",
  "Sridhara points forward to BG 18 for the full taxonomy of sattvic-rajasic-tamasic action. What is the danger of trying to classify your own actions as sattvic before that fuller picture is in view?",
  "Vallabha's 'amarana-samaye' framing makes death-moment guna-balance decisive for the next life's trajectory. What does that imply for how one should govern the last waking hour each day?",
  "Madhusudana says tamasic fruit is 'ajnana-aviveka-prayam' — ignorance that is also absence of discrimination. Is the worst fruit of tamas not suffering but the inability to recognize suffering as suffering?",
  "All schools agree sattvic fruit is 'nirmala' — stainless. But Shankara sees this as preparatory for jnana, Ramanuja as amplification of bhakti-readiness, and Vallabha as Krsna's prasada-texture. Does the difference in endpoint change how one should pursue sattvic action?"
 ],
 "everyday_applications": {
  "advaita": "Audit one repeated daily action this week by asking: what is its karmic guna-signature? If the fruit is duhkha — even mild restlessness or a sense of incompleteness — trace it to rajasic motivation (desire for outcome, comparison, urgency) rather than excusing it as circumstance. Shankara's 'karananurupyat' (congruence of cause and effect) means the fruit is diagnostic of the motive. Use that diagnosis as jnana-preparation, not self-criticism.",
  "viśiṣṭādvaita": "In Ramanuja's ecology, 'phalabhisandhi-rahita' (fruit-desire-free) action directed as 'madaradhana' (service to Bhagavan) creates a compounding sattvic trajectory across one's life. Choose one professional or domestic task today and perform it explicitly as kainkarya — not as performance or virtue-signaling, but as an act addressed to Bhagavan. Notice whether the quality of attention shifts when the addressee changes.",
  "dvaita": "Madhva's precision about rajasic fruit ('alpasukha-duhkha') is a tool for honest self-accounting. When you reach the end of a rajasic day — one organized around acquisition, comparison, or social approval — count the pleasure carefully. Is it large or thin? Madhva says it will be 'alpasukha' (a little pleasure). That accounting, done honestly over a week, is a Dvaita practice: measuring the actual ratio of Hari-dependent joy versus jiva-ego-generated 'alpasukha'.",
  "śuddhādvaita": "Vallabha's 'nirmala' — free from the very odour of duhkha and ajnana — points to a quality of action that does not leave an aftertaste. Pusti-marga practice here: after any significant action today, check not just whether it felt good in the moment but whether it left a residue of craving, comparison, or confusion. If it did, it was not sattvic regardless of its external form. The goal is prasada-texture: clean-ending action.",
  "bhakti": "Sridhara's forward pointer to BG 18 is a counsel of humility for bhaktas: do not be too quick to classify your service as 'sattvic' before you have studied the full discriminating marks ('niyatam sangarahitam'). In bhakti practice this means: before deciding your devotional activity is 'pure', ask whether it still carries sangha (social attachment), ego-recognition, or outcome-dependence. The verse is a checkpoint, not a clearance.",
  "advaita-bhakti": "Madhusudana's grammatical note — 'rajas' and 'tamas' stand by upacara (figure) for the actions they produce — is an invitation to a subtle daily audit: when I say 'my nature is rajasic', am I naming a guna or the actions and their fruits I have been generating? The advaita-bhakti synthesis here is practical: self-knowledge ('I am not the guna, I am the witness') and devotion ('I offer the action to Krsna') work together. The figure of speech dissolves ego-identification with the guna while the devotional frame re-consecrates the action."
 },
 "primary_meaning": "Good action yields a pure, luminous fruit; action driven by rajas yields suffering; action driven by tamas yields ignorance."
}