{
 "verse_id": "14.18",
 "mūla": {
  "devanāgarī": "ऊर्ध्वं गच्छन्ति सत्त्व-स्था मध्ये तिष्ठन्ति राजसाः | जघन्य-गुण-वृत्त-स्था अधो गच्छन्ति तामसाः",
  "iast": "ūrdhvaṃ gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ | jaghanya-guṇa-vṛtta-sthā adho gacchanti tāmasāḥ",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 18",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "ūrdhvam",
   "lemma": "ūrdhvam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ऊर्ध्वम्"
  },
  {
   "surface_form": "gacchanti",
   "lemma": "gam",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "देवलोकादिषु उत्पद्यन्ते सत्त्वस्थाः सत्त्वगुणवृत्तस्थाः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "क्रमेण संसारबन्धात् मोक्षं गच्छन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। ततोऽधोभागरूपं जघन्यत्वेन निरूपितं स्थानमतलादि -- यथाऽसुराणां वैरोचनादीनाम् -- तत्र स्थितिः। नीचयोन्यादिषु वा नरकादौ या",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। सत्त्वोत्कर्षतारतम्यादुत्तरोत्तरशतगुणानन्दान्मनुष्यगन्धर्वपितृदेवादिलोकान्सत्यलोकपर्यन्तान्प्राप्नुवन्तीत्यर्थः। राजसा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "ते देवेषूत्पद्यन्ते ज्ञानकर्मतारतम्येन",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गच्छन्ति"
  },
  {
   "surface_form": "sattva",
   "lemma": "sattva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्व"
  },
  {
   "surface_form": "sthāḥ",
   "lemma": "stha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थाः"
  },
  {
   "surface_form": "madhye",
   "lemma": "madhya",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "तिष्ठन्ति मनुष्येषु उत्पद्यन्ते राजसाः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तिष्ठन्ति, पुनरावृत्तिरूपतया दुःखप्रायम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "ततोऽधरस्थाने लोभस्य",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "तिष्ठन्ति मनुष्यलोक एवोत्पद्यन्ते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "मनुष्यलोके पुण्यपापमिश्रे तिष्ठन्ति नतूर्ध्वं गच्छन्त्यधो वा मनुष्येषूत्पद्यन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "मध्ये"
  },
  {
   "surface_form": "tiṣṭhanti",
   "lemma": "√sthā",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "मनुष्येषु उत्पद्यन्ते राजसाः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", पुनरावृत्तिरूपतया दुःखप्रायम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "मनुष्यलोक एवोत्पद्यन्ते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "नतूर्ध्वं गच्छन्त्यधो वा मनुष्येषूत्पद्यन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तिष्ठन्ति"
  },
  {
   "surface_form": "rājasāḥ",
   "lemma": "rājasa",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "। जघन्यगुणवृत्तस्थाः जघन्यश्च असौ गुणश्च जघन्यगुणः तमः, तस्य वृत्तं निद्रालस्यादि, तस्मिन् स्थिताः जघन्यगुणवृत्तस्थाः मू",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "फलसाधनभूतं कर्म अनुष्ठाय तत्फलम् अनुभूय पुनः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "राजसाः"
  },
  {
   "surface_form": "jaghanya",
   "lemma": "jaghanya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जघन्य"
  },
  {
   "surface_form": "guṇa",
   "lemma": "guṇa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गुण"
  },
  {
   "surface_form": "vṛtta",
   "lemma": "vṛtta",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "वृत्त"
  },
  {
   "surface_form": "sthāḥ",
   "lemma": "stha",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्थाः"
  },
  {
   "surface_form": "adhas",
   "lemma": "adhas",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अधस्"
  },
  {
   "surface_form": "gacchanti",
   "lemma": "gam",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "देवलोकादिषु उत्पद्यन्ते सत्त्वस्थाः सत्त्वगुणवृत्तस्थाः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "क्रमेण संसारबन्धात् मोक्षं गच्छन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। ततोऽधोभागरूपं जघन्यत्वेन निरूपितं स्थानमतलादि -- यथाऽसुराणां वैरोचनादीनाम् -- तत्र स्थितिः। नीचयोन्यादिषु वा नरकादौ या",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
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    },
    {
     "sense": "। सत्त्वोत्कर्षतारतम्यादुत्तरोत्तरशतगुणानन्दान्मनुष्यगन्धर्वपितृदेवादिलोकान्सत्यलोकपर्यन्तान्प्राप्नुवन्तीत्यर्थः। राजसा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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     ]
    },
    {
     "sense": "ते देवेषूत्पद्यन्ते ज्ञानकर्मतारतम्येन",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गच्छन्ति"
  },
  {
   "surface_form": "tāmasāḥ",
   "lemma": "tāmasa",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "।। पुरुषस्य प्रकृतिस्थत्वरूपेण मिथ्याज्ञानेन युक्तस्य भोग्येषु गुणेषु सुखदुःखमोहात्मकेषु सुखी दुःखी मूढः अहम् अस्मि इत्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "तु जघन्यगुणवृत्तिस्था उत्तरोत्तरनिकृष्टतमोगुणवृत्तिषु स्थिता अधो गच्छन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "सर्वदा तमःप्रधाना इतरेषां कदाचित्तद्वृत्तस्थत्वेऽपि न तत्प्रधानतेति भावः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तामसाः"
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 ],
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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_14.18",
    "anandgiri_14.18"
   ],
   "score": 0.5,
   "english_rendering": "Those established in sattva (clarity) ascend to the divine worlds (deva-loka), while those bound to rajas (passion) remain in the human middle realm, and the tamasic (inert), anchored in the lowest guna's operations of sleep and delusion, descend into animal births. Shankara reads this verse as the concluding proof that misidentification with the gunas — believing 'I am happy, I am miserable, I am deluded' — is the entire cause of samsara across good and bad wombs. The verse sets up the pivot: all this guna-bondage arises from false knowledge, and liberation requires its replacement by samyag-darsana (right seeing), which Shankara will introduce in the next verse."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.18",
    "vedantadeshika_14.18"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads the upward movement not as mere celestial promotion but as progressive moksha (liberation) via gradual guna-purification: sattva-dominant souls ascend step by step toward final release from samsara-bondage. The rajasic remain cycling through worlds of desire, repeatedly taking birth, performing action for fruit, experiencing it, and returning — a treadmill of mixed pleasure and pain. The tamasic descend through successively degraded births — outcast status, animal, insect, worm, plant, then inert matter like rock and wood — each step a further deepening of tamas. He adds that proper diet and meritless (nishkama) good deeds gradually increase sattva, and this sattva-growth is the door to upward movement described here."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.18",
    "jayatirtha_14.18"
   ],
   "score": 0.5,
   "english_rendering": "*Ūrdhvaṃ gacchanti sattva-sthāḥ* — those established in *sattva* (the quality of luminosity and clarity) ascend. *Madhye tiṣṭhanti rājasāḥ* — the *rājasāḥ* (those governed by passion and activity) remain in the middle. *Jaghanya-guṇa-vṛtta-sthā adho gacchanti tāmasāḥ* — those fixed in the conduct of the lowest *guṇa* (quality), *tamas* (darkness and inertia), descend downward. These three trajectories are not conditional outcomes of a soul's momentary choices alone but express the *taratamya* (graded ontological hierarchy) in which each *jīva* (individual self) stands as *paratantra* (eternally dependent) under *Hari's* sovereign will. The ascending *sattva-sthita* moves toward Viṣṇu's domain — the highest station within the *taratamya* — while the *tāmasa* descends into lower births, a descent that, for those in whom *tamas* is constitutive of the *jīva*'s very nature, admits no reversal. *Bheda* (real distinction) between *jīva* and *jīva*, and between each *jīva* and Hari, is preserved across all three movements: no ascent dissolves the *paratantra* *jīva* into the *svatantra* (independently real, self-sufficient) Lord, and no descent abolishes *bheda*. The verse thus maps the *pañca-bheda* (the five-fold real distinction) onto cosmic movement itself — ascent, stasis, and descent each occur within an order of irreducible ontological differences governed entirely by Hari.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya survives on this verse; the reading is voiced directly from dvaita siddhānta applied to the mūla.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.18"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha glosses the upward movement as extending all the way to Brahmaloka and even moksha, showing that sattva's range of ascent is maximal. The rajasic occupy the middle region, which is characterized by lobha (greed) and the continuous friction of desire-driven action — already described in the prior verses as an inherently lower station. The tamasic, fixed in the operations of pramada (carelessness) and moha (delusion), descend to the lowest stations — the sub-worlds (atala and below) where demonic beings like Vairocana reside, or into low-caste births, hell-realms, or subhuman species. For Vallabha the guna-scheme is Krsna's own lila-structure, and navigating it rightly means recognizing Krsna as the one who assigns these stations as prasada."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.18"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara frames this as a systematic exposition of the fruit-differences (phala-bheda) among those characterized by sattva, rajas, and tamas. The sattvika, led by progressively intensifying grades of sattva, ascend through the worlds of humans, gandharvas, ancestors, devas, up to Satya-loka — each tier offering bliss a hundredfold greater than the last. The rajasic, tormented by trishna (craving) and similar afflictions, remain in the human realm and take birth there again. Those established in the lowest, most degraded form of tamas — characterized by pramada and moha — descend into hell-realms (tamisra and similar) according to the degree of their tamas-dominance. NOTE: The payload commentary for Sridhara appeared clean of HTML/JS artifacts; rendering is anchored in the supplied prose."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.18"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana notes that the word 'vrtta' (conduct, operation) appears explicitly only with the third guna (tamas) in the compound 'jaghanya-guna-vrtta-stha', but that this signals the same vrtta-framing applies to all three — so the verse is about conduct-patterns (vrtta), not mere guna-presence. The sattvika, engaged in shastriya jnana (scriptural knowledge) and its associated karma, rise to the divine worlds up to Satya-loka; the rajasic, absorbed in lobha-motivated action, remain in the middle mixed realm of punya and papa; the tamasic, established in sleep and sloth (nidra-lasya), descend into animal births. He also clarifies that 'jaghanya-guna-vrtta-stha' modifies the tamasic specifically because others only occasionally fall into tamas-conduct, while the tamasic are always tamas-dominant — a precise doctrinal distinction preserving the purity of the category."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "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": "अधो गच्छन्ति तामसाः",
   "role": "supporting",
   "other_verses_in_list": [
    "2.47",
    "3.23",
    "3.24"
   ]
  },
  {
   "list": "गच्छन्ति",
   "role": "supporting",
   "other_verses_in_list": [
    "5.17",
    "8.24"
   ]
  }
 ],
 "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 (sandhi'd compound → prefix-√root canonical)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "tiṣṭhanti: sthā -> √sthā"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.912651Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
    "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 three trajectories (upward, middle, downward) are determined by which guna dominates at the time of action, can a single lifetime contain all three — and what determines which trajectory 'counts' at the decisive moment?",
  "Shankara frames the entire guna-section as a buildup to the pivot toward samyag-darsana: does that mean the three trajectories are themselves only provisional — real within samsara but dissolved by right seeing?",
  "Ramanuja's 'gradual liberation' reading of the upward path raises the question: is moksha a destination reached after sufficient sattva-accumulation, or is there a qualitative threshold where sattva-cultivation itself becomes the obstacle?",
  "The tamasic descent through plant and mineral existence (Ramanuja's reading) implies extraordinary timescales of rebirth — how does this coexist with the Gita's simultaneous insistence on the urgency of this very human birth?",
  "Madhusudana's vrtta-emphasis shifts attention from what a person is to how a person habitually operates: does this make the verse a teaching about neurological habit-grooves rather than ontological categories?",
  "Vallabha extends the upward path all the way to moksha, while Shankara limits it to deva-loka — what is at stake doctrinally in that disagreement about where sattva's ceiling lies?",
  "If the rajasic 'remain in the middle', does this verse implicitly privilege the human birth as the arena where real transformation is possible — making stagnation-in-the-middle the most interesting spiritual condition rather than the most comfortable one?"
 ],
 "everyday_applications": {
  "advaita": "Notice when you describe your inner state as 'I am stressed' or 'I am motivated' — Shankara's reading of this verse diagnoses that very identification as the binding mechanism. The practice is not to stop feeling stress, but to stop installing it as the self: 'stress is arising, stress is passing; the seer is neither.'",
  "vishishtadvaita": "Ramanuja's diet-and-disinterested-action prescription is concrete: treat one daily meal as a deliberate sattva-building act — eat clean food and do one small good deed with zero expected return. These are not moral achievements; they are guna-engineering that gradually clears the channel toward Bhagavan.",
  "dvaita": "From Madhva's framework: accept that your current guna-composition is not your error alone — it reflects where Hari has placed you in this birth. The appropriate response is not self-blame but increased surrender and worship (upasana), because the only force that can shift the guna-balance is Hari's grace, not willpower.",
  "shuddhadvaita": "Vallabha's reading of lobha (greed) as the signature of the rajasic middle-world invites a daily audit: which of today's decisions were driven by not-enough-yet? Each identified lobha-moment is a direct reading of your current guna-station — not to shame, but to see clearly where you are in Krsna's lila.",
  "bhakti": "Sridhara's hundredfold-bliss progression through gandharva and deva worlds is not mythology — it is a map of what sustained sattva-practice actually feels like from the inside. Each layer of craving (trishna) dropped is an experienced upward step; staying trapped in craving is choosing to remain in the rajasic middle by default.",
  "advaita-bhakti": "Madhusudana's vrtta-distinction — the tamasic are always tamas-dominant, while others only occasionally fall into tamas-conduct — is clinically useful: ask not 'which guna am I?' but 'which guna do I return to after disruption?' The default-return pattern, not the peak moments, is your actual vrtta and your actual trajectory."
 },
 "primary_meaning": "Those grounded in sattva rise upward, the rajasic stay in the middle, and the tamasic, fixed in the conduct of the lowest guna, sink down."
}