{
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  "devanāgarī": "सत्त्वात् संजायते ज्ञानं रजसो लोभ एव च | प्रमाद-मोहौ तमसो भवतो ऽज्ञानम् एव च",
  "iast": "sattvāt saṃjāyate jñānaṃ rajaso lobha eva ca | pramāda-mohau tamaso bhavato 'jñānam eva ca",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 17",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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  "advaita": {
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   "key_cross_references": [],
   "witness_passages": [
    "shankara_14.17",
    "anandgiri_14.17"
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   "score": 0.5,
   "divergence_note": "Advaita reads jnana here as the direct self-knowledge that dissolves bondage; the guna-chain is the soteriological map, not merely a psychological description.",
   "english_rendering": "From sattva (the luminous quality), jnana (direct knowledge) arises; from rajas (the turbulent quality), lobha (greed) alone is produced; from tamas (the inert quality), pramada (heedlessness) and moha (delusion) arise — and ajnana (ignorance) also. Each guna (quality) yields only its own characteristic fruit, and the aspirant who understands this causation can intelligently cultivate sattva as the proximate condition for the jnana that alone liberates. The verse is terse because the logic is self-contained: the guna determines the product without remainder.",
   "commentator": "Shankaracharya"
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  "viśiṣṭādvaita": {
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   "witness_passages": [
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    "vedantadeshika_14.17"
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   "score": 0.5,
   "divergence_note": "Ramanuja uniquely specifies atma-yathatmya-aparoksha-jnana — not generic illumination but a qualified-self (vishishta) direct cognition, differing from Shankara's nirguna jnana.",
   "english_rendering": "When sattva grows through successive purification (parampara), it yields atma-yathatmya-aparoksha-jnana — direct, unmediated cognition of the self as it truly is, which is the prerequisite for bhakti-yoga leading to Bhagavan's grace. The amplified rajas generates lobha (craving) for svarga and similar fruits, and amplified tamas cascades: first pramada (inattention to what is good), then moha (perverted cognition), then further thickening of tamas, and finally ajnana (complete absence of jnana). The sequence is pedagogically crucial — tamas does not produce one fruit but a self-reinforcing downward cascade.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
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   "witness_passages": [
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    "jayatirtha_14.17"
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   "divergence_note": "BHASHYA ABSENT — rendering is doctrinal extrapolation only. Dvaita's divergence: even sattva-jnana is not self-generated but granted by Hari to the dependent jiva; agency remains entirely Hari's.",
   "english_rendering": "The causal sequence — sattva yielding jnana, rajas yielding lobha, tamas yielding pramada, moha, and ajnana — reflects Hari's sovereign arrangement of the three gunas as instruments of graded bondage and liberation. The jiva (individual soul) who is eternally dependent (paratantra) receives these fruits not autonomously but as Hari's dispensation; even the jnana that arises from sattva is Hari's grace channeled through a purified instrument. No sloka-specific bhashya from Madhva has been transmitted for this verse.",
   "commentator": "Madhvacharya"
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  "śuddhādvaita": {
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   "witness_passages": [
    "vallabha_14.17"
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   "score": 0.5,
   "divergence_note": "Shuddhadvaita locates the remedy not in jnana-cultivation but in Krsna's prasada that supersedes guna-mechanics entirely — the gunas are Krsna's own shakti, and only his will releases the jiva.",
   "english_rendering": "Sattva yields jnana as vastu-yathatmya-aparoksha — the immediate seeing of things as they truly are, which is Krsna's own light appearing in the purified instrument. Rajas yields lobha directed at svarga and such fruits, while tamas produces anavadhaana (inattention), moha (confusion about truth), and jnana-abhava (the flat absence of knowing). Vallabha's reading is spare and affirmative: each guna does exactly what it is, and Krsna's prasada (grace) alone can lift the jiva out of this guna-governed cycle into the lila (divine play) that stands beyond all three.",
   "commentator": "Vallabhacharya"
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  "bhakti": {
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   "witness_passages": [
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   "score": 0.5,
   "divergence_note": "Sridhara adds the evaluative close — 'yuktam eva' — reading the guna-fruit symmetry as ethically just, a devotionally reassuring note absent in the more technical Advaita and Vishishtadvaita readings.",
   "english_rendering": "Sattva produces jnana (knowledge), and therefore the sattvika karma yields a fruit abundant in prakasha (luminosity) and sukha (happiness). Rajas produces lobha (craving), which is itself the cause of duhkha (suffering), so rajasika karma yields suffering as its fruit. Tamas produces pramada (heedlessness), moha (delusion), and ajnana (ignorance) together, so tamasika karma yields a fruit that leads only deeper into ajnana. The symmetry is exact: the guna in the agent matches the guna in the fruit — appropriate and just (yukta eva ity arthah).",
   "commentator": "Sridhara Svami"
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   "witness_passages": [
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   "divergence_note": "Madhusudana uniquely analyzes lobha as structurally insatiable — 'prayitum ashakya' — a philosophical sharpening absent in other schools, synthesizing Advaita's causal analysis with bhakti's experiential urgency about desire's suffering.",
   "english_rendering": "Sattva yields jnana as sarva-karana-dvara-praka-sha-rupa — luminosity that flows through every cognitive instrument — and sattvika karma accordingly yields a fruit rich in prakasha and sukha. Rajas yields lobha of the kind that cannot be extinguished even when its object is obtained — a craving that escalates, never rests, and therefore perpetually produces duhkha; rajasika karma thus yields suffering without pause. Tamas yields pramada and moha together, and then ajnana emphatically (eva), signaling that tamas has no share in prakasha or pravrtti (illumined activity) whatsoever. Here ajnana is read as aprakasha; pramada is aprakasha in one register and moha is aprakasha in another — the synthesis of Advaita analysis with bhakti-inflected urgency.",
   "commentator": "Madhusudana Sarasvati"
  }
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 "so_what_questions": [
  "If sattva is the guna that produces jnana, what does it mean for a practitioner to 'cultivate sattva' in daily life — is it a matter of food, association, attention, or something more fundamental?",
  "Ramanuja insists tamas does not produce one fruit but a self-reinforcing cascade ending in total jnana-abhava. At what point in the cascade does a person still have the agency to reverse direction?",
  "Madhusudana describes lobha (craving) as structurally insatiable — it cannot be quenched even by obtaining its object. How does this psychological claim bear on contemporary discussions of addiction, consumerism, and desire-regulation?",
  "The verse assigns pramada (heedlessness) specifically to tamas, not to busyness or stress. What is the phenomenological difference between rajasika inattention and tamasika pramada?",
  "If all three gunas are part of prakrti (nature) and not the self, why does jnana — which should transcend the gunas — arise from sattva rather than from beyond-sattva?",
  "Sridhara closes with 'yuktam eva' — 'it is entirely appropriate/just.' Does the guna-fruit symmetry imply a moral universe, or only a causal-mechanical one?",
  "Dvaita holds that even the jnana produced by sattva is Hari's grace through a purified instrument. Does this dissolve the distinction between effort and grace, or sharpen it?"
 ],
 "everyday_applications": {
  "advaita": "Notice the quality of attention available to you in a given hour. When clarity arises unbidden — when a decision or relationship is suddenly transparent — recognize that as sattva at work, not personal achievement; the self that knows is always already free, and sattva is simply the guna-condition that stops obscuring it.",
  "viśiṣṭādvaita": "Before undertaking any significant project, audit which guna is currently predominant in you by its fruit: if you are generating clear, realistic planning it is sattva; if you are generating elaborate justifications for something that serves craving, it is rajas escalating. Ramanuja's cascade warns that rajas left unchecked thickens into tamas — schedule sattva-building practices before the cascade locks.",
  "dvaita": "When you experience a moment of genuine insight or moral clarity, resist claiming it as your own achievement; in the Dvaita frame it is Hari's grace flowing through a temporarily purified instrument. Cultivate that humility actively — it is both theologically correct and practically useful as a check against the lobha that would immediately arise to exploit the clarity for personal gain.",
  "śuddhādvaita": "Vallabha's reading releases the anxiety of guna-management: the gunas are Krsna's own shakti, and surrender to his prasada is the real mechanism of liberation, not guna-optimization by effort. Practically: when you find yourself locked in a cycle of craving (lobha) that effort only intensifies, try the Pushti-marga's response — offer the craving itself to Krsna and rest in what remains.",
  "bhakti": "Sridhara's 'yuktam eva' is a teaching on self-honesty: the quality of your present experience is an honest readout of the guna-register you have been feeding. Before blaming circumstances for confusion or suffering, ask which guna you have been cultivating through the choices of the last week — food, conversation, media, sleep — and let the fruit be a diagnostic.",
  "advaita-bhakti": "Madhusudana's analysis of lobha as structurally insatiable is a practical tool: the next time a craving is satisfied and immediately reconstitutes itself at a higher threshold, recognize that this is not a problem of insufficient acquisition but of the guna-architecture of rajas itself. The recognition, held clearly, is the beginning of the movement toward sattva — and ultimately toward the jnana that stands beyond all three gunas."
 },
 "primary_meaning": "Sattva brings knowledge, rajas brings greed, and tamas brings carelessness, delusion, and ignorance."
}