{
 "verse_id": "14.20",
 "mūla": {
  "devanāgarī": "गुणान् एतान् अतीत्य त्रीन् देही देह-समुद्भवान् | जन्म-मृत्यु-जरा-दुःखैर् विमुक्तो ऽमृतम् अश्नुते",
  "iast": "guṇān etān atītya trīn dehī deha-samudbhavān | janma-mṛtyu-jarā-duḥkhair vimukto 'mṛtam aśnute",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 20",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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     "sense": "एतान् यथोक्तान् अतीत्य जीवन्नेव अतिक्रम्य मायोपाधिभूतान् त्रीन् देही देहसमुद्भवान् देहोत्पत्तिबीजभूतान् जन्ममृत्युजरादु",
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     "sense": "यथोक्तान् अतीत्य जीवन्नेव अतिक्रम्य मायोपाधिभूतान् त्रीन् देही देहसमुद्भवान् देहोत्पत्तिबीजभूतान् जन्ममृत्युजरादुःखैः ज",
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     "sense": "सत्त्वादीन् त्रीन् गुणान् अतीत्य तेभ्यः",
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   "surface_devanagari": "एतान्"
  },
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   "surface_form": "atītya",
   "lemma": "atī",
   "grammar": "conv",
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    {
     "sense": "जीवन्नेव अतिक्रम्य मायोपाधिभूतान् त्रीन् देही देहसमुद्भवान् देहोत्पत्तिबीजभूतान् जन्ममृत्युजरादुःखैः जन्म",
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     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "जीवन्नेव तत्त्वज्ञानेन (नाधिगत्य) बाधित्वा जन्ममृत्युजरादुःखैर्जन्मना,मृत्युना जरया दुःखैश्चाध्यात्मिकादिभिर्मायामयैर्व",
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    {
     "sense": "देही देहसमुद्भवान् देहोत्पत्तिबीजभूतान् जन्ममृत्युजरादुःखैः जन्म",
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     "sense": "देहसमुद्भवान् देहोत्पत्तिबीजभूतान् जन्ममृत्युजरादुःखैः जन्म",
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     "sense": "देहसमुद्भवान् देहाकारपरिणतप्रकृतिसमुद्भवान् एतान् सत्त्वादीन् त्रीन् गुणान् अतीत्य तेभ्यः",
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  },
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   "theme_lists": [],
   "surface_devanagari": "समुद्भवान्"
  },
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   "theme_lists": [],
   "surface_devanagari": "जन्म"
  },
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   "lemma": "mṛtyu",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मृत्यु"
  },
  {
   "surface_form": "jarā",
   "lemma": "jarā",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जरा"
  },
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   "surface_devanagari": "दुःखैः"
  },
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   "surface_devanagari": "विमुक्तः"
  },
  {
   "surface_form": "amṛtam",
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   "surface_devanagari": "अमृतम्"
  },
  {
   "surface_form": "aśnute",
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   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", एवं मद्भावम् अधिगच्छति इत्यर्थः",
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   "surface_devanagari": "अश्नुते"
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 ],
 "intertextual_panel": [
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   "verse": "14.21",
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   "verse": "12.7",
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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_14.20",
    "anandgiri_14.20"
   ],
   "score": 0.5,
   "english_rendering": "The embodied one (dehin), by transcending while still living (jivan) these three gunas — sattva, rajas, tamas — which are the seed-causes (bija-bhuta) of bodily birth, becomes liberated even now from birth, death, old age and sorrow. Śaṅkara insists the transcendence is not post-mortem but accomplished through discernment of the Self's non-relation to maya's adjuncts (mायोपाधि). Thus 'amrita' means reaching the state of Brahman (mad-bhavam adhigacchati) — immortality is not gained but recognized as one's own nature.",
   "commentator": "Śaṅkarācārya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.20",
    "vedantadeshika_14.20"
   ],
   "score": 0.5,
   "english_rendering": "This embodied self (dehin), perceiving itself as pure knowledge (jñana-ekakaara) and distinct from the three gunas arising from prakriti transformed into bodily form (deha-akara-parinata-prakriti), is freed from birth, death, age and sorrow, and experientially enjoys (anubhavati) its own immortal nature (amritam atmanam). Rāmānuja stresses that the atman is real, not dissolved: the freedom is from prakriti's bondage, not from individuality. This is the Lord's own state (mad-bhava) — conscious blissful selfhood in relation to Bhagavan.",
   "commentator": "Rāmānujācārya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.20",
    "jayatirtha_14.20"
   ],
   "score": 0.5,
   "english_rendering": "The one who no longer sees any agent other than Hari among the modifications of the gunas — knowing the gunas act among themselves while the real kartritva (agency) belongs solely to the eternally free Lord — has passed beyond bondage. Madhva grounds this in shruti: 'pashyete rukmavarnami kartaram isham purusham brahma-yonim' (Mund. 3.1.3) — seeing the golden-hued Ishvara as the sole independent agent. The jiva's 'transcendence' is utter dependence (paratanatrata) on Hari; release from sorrow is His gift, not the jiva's own accomplishment.",
   "commentator": "Madhvācārya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.20"
   ],
   "score": 0.5,
   "english_rendering": "Having established the bondage-lila (bandha-lila) through the gunas' creative differentiation, the Lord now reveals moksha-lila through discrimination from the gunas. When the seer (drashta) no longer sees any agent other than the gunas acting in their own domain, and also knows Paramatman as transcending them, he attains mad-bhavam — the aksara-Brahman state — as the shruti declares 'brahma veda brahmaiva bhavati.' In Pushti-mārga this amrita is brahma-sukha (the bliss of Brahman), which is Krishna's own prasada freely given, not earned.",
   "commentator": "Vallabhācārya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.20"
   ],
   "score": 0.5,
   "english_rendering": "The dehin who transcends all three gunas — whose very transformation (parinama) produces the body — is freed from the entire chain of evils wrought by the gunas: birth, death, old age, sorrow. Śrīdhara is direct: such a one 'amritam ashnute, brahmananda prapnoti' — attains Brahman-bliss. The verse is the soteriological payoff of the entire guna-chapter: knowing the gunas fully (viveka) yields complete release from what the gunas inflict.",
   "commentator": "Śrīdhara Svāmī"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.20"
   ],
   "score": 0.5,
   "english_rendering": "The gunas — sattva, rajas, tamas — are maya-atmaka (constituted of maya) and serve as the seed-causes of bodily birth. The jnani transcends them by tattva-jnana (knowledge of reality) which sublates (badhitva) them while still alive; he becomes entirely empty of their association (tat-sambandha-shunya) even now. At the end (ante) he attains amrita — moksha, mad-bhavam. Madhusudana's synthesis: jivan-mukta through Advaita-jnana, but the final fruition (ante) resonates with devotional consummation in Krishna's own nature.",
   "commentator": "Madhusūdana Sarasvatī"
  },
  "visistadvaita": {
   "score": 0.5
  },
  "suddhadvita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
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 },
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-shankara",
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    "bg-vallabha",
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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": [
  "What exactly is being 'transcended' — do the gunas disappear, or does the relationship to them change? Each school answers differently: is the change ontological (the gunas are unreal), relational (the jiva sees through them), or dispositional (Hari acts, not I)?",
  "The verse promises freedom from janma-mrityu-jara-duhkha (birth, death, old age, sorrow) — but in what register? Is this freedom in this life (jivan-mukti), at death (videha-mukti), or an ongoing experiential state of non-affliction regardless of body?",
  "Amrita (immortality) is the stated reward — but is amrita a state, an experience, or a recognition of what was always true? Śaṅkara says recognition; Rāmānuja says experience of one's own nature; Madhva says gift of Hari.",
  "The gunas are described as 'deha-samuddhava' — arising from or producing the body. Does this make the body itself the problem, or merely a symptom? What follows for how we inhabit the body before transcendence is complete?",
  "This verse is the answer to Arjuna's question (which follows in 14.21) — meaning Krishna is describing guna-atita even before the question is asked. What does it reveal that the Lord preemptively states the destination before explaining the path?",
  "All six schools agree that something is left behind. What does each school say is NOT left behind — what of the self, agency, relationship, or bliss persists on the other side of the gunas?",
  "If the gunas produce both bondage and the very apparatus of seeking liberation (a sattva-dominated mind, a body capable of practice), is there a self-undermining quality to the path? How do the schools navigate using the gunas to go beyond the gunas?"
 ],
 "everyday_applications": {
  "advaita": "When you notice yourself swept by mood — enthusiasm (sattva), drivenness (rajas), or inertia (tamas) — practice the Śaṅkara discipline: pause and ask 'who notices this mood?' The witness is not inside the mood. You cannot transcend the gunas by fighting them; you transcend by recognizing you are the witnessing awareness (sakshi-chaitanya) in which the mood arises and passes. This recognition, repeated daily, is the living practice of jivan-mukti.",
  "visistadvaita": "In Rāmānuja's frame, you are a real individual with a real inner life — and that inner life is your most precious possession. When birth-sorrow-age press on you (a diagnosis, a loss, the feeling of time passing), the Viśiṣṭādvaita practice is to re-anchor in the quality of pure knowing that runs under all these: 'I am jnana-ekakaara, not this affliction.' This is not denial of the affliction but re-identification with the deeper substrate — and from there, conscious enjoyment of your own immortal nature even in the midst of change.",
  "dvaita": "Madhva's application is radical surrender of personal kartritva (doership). When a project succeeds or fails, the Dvaita practitioner does not locate agency in herself: 'the gunas acted; Hari is the sole independent cause.' This is not fatalism — action is still taken, fully and skillfully — but without the identity-stake that turns outcomes into suffering. The freedom from janma-duhkha is freedom from the story 'I caused this, therefore I am diminished or elevated by it.'",
  "suddhadvita": "Vallabha's Pushti-mārga reframes the daily texture of life as Krishna's lila-prasada. Even the gunas — the irritability of rajas in a difficult meeting, the dullness of tamas on a low-energy morning — are His play unfolding. The practice is not to transcend them by effort but to receive each state as prasada, which paradoxically loosens their grip. When you can meet tamas with 'this too is His gift to be offered back,' you have entered brahma-sukha — the bliss that is not earned.",
  "bhakti": "Śrīdhara's teaching is that viveka (discriminative clarity) is bhakti's sharpest tool. In everyday life this means naming what guna is operating: 'this anxiety is rajas; this clarity is sattva; this avoidance is tamas.' Not as judgment but as precise seeing. The devotee who can name the guna at play is already not wholly inside it — and that distance is the beginning of the brahmananda Śrīdhara promises. Keep a brief daily log: which guna dominated each major decision or mood today?",
  "advaita-bhakti": "Madhusudana's synthesis offers a two-register practice: use tattva-jnana (clear discernment that the gunas are maya-atmaka, constructed of illusion) to achieve present-moment freedom — tat-sambandha-shunya, emptiness of guna-association — while keeping alive the devotional aspiration that matures into mad-bhavam 'at the end.' In practice: when stress hits, apply the Advaita sublation ('this is maya-constructed, not my nature'); in quiet moments, nourish the bhakti aspiration ('may I ripen toward Krishna's own state'). Both moves belong together."
 },
 "primary_meaning": "When the embodied soul rises above all three *guṇas*, the very forces that generate bodily birth, it is freed from the cycle of birth, death, old age, and sorrow, and tastes immortality."
}