{
 "verse_id": "14.22",
 "mūla": {
  "devanāgarī": "प्रकाशं च प्रवृत्तिं च मोहम् एव च पाण्डव | न द्वेष्टि संप्रवृत्तानि न निवृत्तानि काङ्क्षति",
  "iast": "prakāśaṃ ca pravṛttiṃ ca moham eva ca pāṇḍava | na dveṣṭi saṃpravṛttāni na nivṛttāni kāṅkṣati",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 22",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "prakāśam",
   "lemma": "prakāśa",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकाशम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "pravṛttim",
   "lemma": "pravṛtti",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रवृत्तिम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "moham",
   "lemma": "moha",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मोहम्"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "pāṇḍava",
   "lemma": "pāṇḍava",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "पाण्डव"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "dveṣṭi",
   "lemma": "√dviṣ",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "संप्रवृत्तानि सम्यग्विषयभावेन उद्भूतानि -- मम तामसः प्रत्ययो जातः, तेन अहं मूढः तथा राजसी प्रवृत्तिः मम उत्पन्ना दुःखात",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", तथा आत्मव्यतिरिक्तेषु इष्टेषु वस्तुषु तानि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "न काङ्क्षति",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva",
      "jayatirtha"
     ]
    },
    {
     "sense": ", यदि निवृत्तानि",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": ", निवृत्तानि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": ", तथा विनाशसामग्रीवशान्निवृत्तानि तानि सुखरूपाण्यपि सन्ति सुखबुद्ध्या न काङ्क्षति न कामयते स्वप्नवन्मिथ्यात्वनिश्चयात्,",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "द्वेष्टि"
  },
  {
   "surface_form": "saṃpravṛttāni",
   "lemma": "saṃ-√pravṛt",
   "grammar": "accusative neuter plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "सम्यग्विषयभावेन उद्भूतानि -- मम तामसः प्रत्ययो जातः, तेन अहं मूढः तथा राजसी प्रवृत्तिः मम उत्पन्ना दुःखात्मिका, तेन अहं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सत्त्वरजस्तमसां कार्याणि प्रकाशप्रवृत्तिमोहाख्यानि यो न द्वेष्टि, तथा आत्मव्यतिरिक्तेषु इष्टेषु वस्तुषु तानि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "स्वतःप्राप्तानि सन्ति दुःखबुद्ध्या यो न द्वेष्टि, निवृत्तानि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "स्वसामग्रीवशादुद्भूतानि सन्ति दुःखरूपाण्यपि दुःखबुद्ध्या यो न द्वेष्टि, तथा विनाशसामग्रीवशान्निवृत्तानि तानि सुखरूपाण्य",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संप्रवृत्तानि"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "nivṛttāni",
   "lemma": "ni-√vṛt",
   "grammar": "accusative neuter plural participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "काङ्क्षति, न तथा गुणातीतो निवृत्तानि काङ्क्षति इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "न काङ्क्षति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "च तथापि न काङ्क्षति, अथवा प्रकाशं कर्माणि",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "च सन्ति सुखबुद्ध्या न काङ्क्षति, गुणातीतः स उच्यत इति चतुर्थेनान्वयः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निवृत्तानि"
  },
  {
   "surface_form": "kāṅkṣati",
   "lemma": "√kāṅkṣ",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", न तथा गुणातीतो निवृत्तानि काङ्क्षति इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। प्रकाशस्यानिष्टसाधनत्वं भयादिहेतुषु व्यक्तम् इष्टसाधनत्वमनुकूलविषयेषु प्रवृत्तेरपथ्यभेषजादिषु मोहस्यानुकूलेषु प्रतिकूल",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": "। तथा हि सामवेदे भाल्लवेयशाखायाम् -- रजस्तमस्सत्त्वगुणान्प्रवृत्तान्प्रायो न च द्वेष्टि न चापि काङ्क्षति। तथापि सूक्ष्मं",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva"
     ]
    },
    {
     "sense": ", अथवा प्रकाशं कर्माणि",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": ", गुणातीतः स उच्यत इति चतुर्थेनान्वयः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "न कामयते स्वप्नवन्मिथ्यात्वनिश्चयात्, एतादृशद्वेषरागशून्यो",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "काङ्क्षति"
  }
 ],
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   "verse": "14.13",
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   "type": "cross-chapter thematic parallel",
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   "type": "cross-chapter thematic parallel",
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 ],
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_14.22",
    "anandgiri_14.22"
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   "score": 0.5,
   "english_rendering": "When prakasha (luminosity), pravritti (activity), and moha (delusion) arise — the three effects of sattva, rajas, and tamas — the gunatita (one who has transcended the gunas) neither hates them when they appear nor craves their return when they subside. Shankara insists this non-hating and non-craving is svátma-pratyaksha (self-evident to the one who knows), not an external mark visible to others — it belongs to the inner witness alone. The one who mistakenly identifies as the subject of tamasic dullness or rajasic agitation has fallen from svarupa (one's own essential nature); the gunatita has not so fallen, hence no aversion arises.",
   "divergence_note": "Shankara commentary on 14.22 — sattva-karya, rajas-karya, tamas-karya framing; svátma-pratyaksha qualification explicit in bhashya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.22",
    "vedantadeshika_14.22"
   ],
   "score": 0.5,
   "english_rendering": "Bhagavan declares: the gunatita does not hate the effects of sattva, rajas, and tamas — prakasha, pravritti, and moha — when they arise in objects other than atman (átma-vyatirikta), because such objects are not intrinsically desirable or undesirable to the true self. Equally, when those same effects withdraw from those external objects, the gunatita does not crave their return. Ramanuja's framing places the emphasis on átma-vyatirikta — the guna-effects play in the realm of non-self; the self, understood as the jiva residing in Bhagavan as its inner controller, rests undisturbed.",
   "divergence_note": "Ramanuja commentary on 14.22 — atma-vyatirikta vashtu framing explicit; concise but doctrinal"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.22",
    "jayatirtha_14.22"
   ],
   "score": 0.5,
   "english_rendering": "Madhva anchors the verse in Sama-Veda testimony (Bhallaveya-shakha): even the gunatita only 'mostly' (prayo) does not hate or crave the arising guna-effects, for a trace longing for sukshma-sattva (subtle sattva) may remain — if that too is abandoned, even that refuge is released. The Moksha-dharma passage cited by Madhva further presses: sattva-stha devas and rishis are not yet free of sukshma-sattva; only the one who transcends even that subtle quality is fit for Purushottama. Thus true gunatitata is not simply emotional equanimity but requires the jiva's complete dependent surrender to Hari beyond all three gunas.",
   "divergence_note": "Madhva commentary on 14.22 — Sama-Veda citation (Bhallaveya-shakha) and Moksha-dharma passage explicit"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.22"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads the verse as Bhagavan characterizing the gunatita across four shlokas beginning here. The one who neither hates the three guna-effects when they operate in non-self domains nor craves them when withdrawn stands revealed as one whose bhava (inner disposition) has been purified by Bhagavan's prasada. Vallabha offers an alternative anvaya (syntactic reading): prakasha and karma-nivritti are not craved, while karma-pravritti and moha are not hated — suggesting the purified soul neither grasps at sattvic clarity nor resents the flow of activity and confusion, receiving all as Krsna's lila-prasada.",
   "divergence_note": "Vallabha commentary on 14.22 — caturbhih shlokair framing and dual anvaya reading explicit"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.22"
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   "score": 0.5,
   "english_rendering": "Sridhara Svami situates this verse as Bhagavan answering Arjuna's renewed inquiry about the gunatita's lakshana (distinguishing mark), noting that although the sthita-prajna question in BG 2 was already answered, Arjuna asks again with finer curiosity. The one who does not hate the guna-effects when they naturally arise — not attributing them as painful burdens — and does not crave them when they withdraw — not clinging to them as sources of pleasure — is declared gunatita in the fourth shloka of this sequence. This verse is purely a lakshana-shloka (mark-defining verse), not a prescriptive injunction.",
   "divergence_note": "Sridhara commentary on 14.22 — sthita-prajna parallel, lakshana framing, and fourth-shloka anvaya connection explicit"
  },
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.22"
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   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati frames the verse identically to Sridhara as Bhagavan's renewed answer about gunatita-lakshana in five shlokas. The key move is the qualification svapnavat mithyatva-nishchayat: the gunatita does not crave the withdrawn guna-effects 'because of the firm conviction that they are as false as dream objects.' This epistemological anchoring — Advaita's vivarta-vada (illusion-doctrine) — marks the synthesis: the inner non-reactivity is not mere temperament but flows from confirmed knowledge that all guna-play is mithya (phenomenally real but ultimately false), and this knowledge is itself the fruit of Krsna's grace to the bhakta.",
   "divergence_note": "Madhusudana commentary on 14.22 — svapnavat mithyatva-nishchayat qualification and five-shloka framing explicit"
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Pāṇḍava",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "द्वेष",
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    "2.64",
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    "13.6",
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   "list": "न द्वेष्टि",
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   "other_verses_in_list": [
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    "12.17",
    "12.19"
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    "16.5"
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   "role": "supporting",
   "other_verses_in_list": [
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 ],
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "dveṣṭi: dviṣ -> √dviṣ",
     "saṃpravṛttāni: saṃpravṛt -> saṃ-√pravṛt",
     "nivṛttāni: nivṛt -> ni-√vṛt",
     "kāṅkṣati: kāṅkṣ -> √kāṅkṣ"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.917185Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 16,
    "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 gunatita neither hates the gunas when they arise nor craves them when absent, does this describe a transformed relationship to experience or the absence of a self who experiences — and which tradition would accept which answer?",
  "Shankara insists this sign is svátma-pratyaksha (visible only to oneself) — if the gunatita's freedom cannot be observed from outside, what authorizes a teacher to transmit or certify this state to a student?",
  "Madhva cites scriptural testimony from the Bhallaveya-shakha to qualify 'mostly does not hate' — does the admission of residual sukshma-sattva desire in even advanced practitioners unravel or strengthen the verse's claim about gunatitata?",
  "Madhusudana introduces svapnavat mithyatva (dream-like falseness) as the cognitive ground of equanimity — is non-reactivity that depends on a metaphysical conviction still genuine equanimity, or is it a sophisticated suppression?",
  "Vallabha's alternative syntactic reading (not craving prakasha and karma-nivritti; not hating pravritti and moha) implies the purified soul is equally comfortable with action and confusion — what does that mean for ethical engagement in the world?",
  "All six schools agree the gunatita does not resist guna-effects — but they diverge on why: exhausted identification, transformed jiva-nature, dependent surrender, lila-reception, or confirmed mithya-knowledge. Does the 'why' change the practice?",
  "Sridhara marks this as a lakshana-shloka (sign-verse), not a prescriptive verse — does framing freedom as a naturally recognizable sign rather than a cultivated achievement alter how practitioners should orient their sadhana?"
 ],
 "everyday_applications": {
  "advaita": "When a heavy mental fog descends — memory blank, motivation gone — instead of the habitual 'something is wrong with me,' try the Shankara move: notice that tamas has arisen in the field; you, the witnessing awareness, have not changed. The fog is a guna-effect, not a verdict on your nature. Neither fight it nor manufacture clarity. Watch it pass the way you watch weather from indoors.",
  "viśiṣṭādvaita": "When a colleague's approval or a project's momentum swings your inner state, Ramanuja's átma-vyatirikta (non-self domain) framing is useful: recognize that the source of disturbance lives in the realm of objects, not in the self that is held within Bhagavan. The practice is not detachment from people, but a gentle internal relocation — resting the weight of identity where Bhagavan holds it, not where circumstances push it.",
  "dvaita": "Madhva's sukshma-sattva warning applies to high-achievers who have dropped crude ambition but still crave the refined feeling of being in 'the zone' — flow, clarity, productivity-high. That subtle craving for sattvic states is itself a guna-bond. The Dvaita practice is to notice when even the clean, productive days are still 'mine' — and to offer even that residue back to Hari as the only real agent.",
  "śuddhādvaita": "Vallabha's dual-anvaya suggests: stop resisting the messy, effortful days (pravritti, moha) as spiritually inferior, and stop clutching the luminous days (prakasha) as signs you are doing it right. In Pushti-marga, Krsna sends both as forms of prasada. A practical heuristic: treat a confused, unproductive afternoon with the same lightness you treat a focused, creative morning — both are Krsna's lila playing through you.",
  "bhakti": "Sridhara's framing as a lakshana-shloka (sign-verse) reorients the practitioner: instead of asking 'how do I achieve non-reaction?', ask 'what would I notice if non-reaction were already present?' This diagnostic posture — looking for the sign rather than engineering the state — can itself loosen the habitual grip of aversion and craving, because it interrupts the loop of self-monitoring that sustains them.",
  "advaita-bhakti": "Madhusudana's svapnavat mithyatva: when a difficult emotion (anger, grief, craving) lands hard, the Advaita-bhakti practice is not suppression but a moment of pausing to ask — 'is this absolutely real, the way Brahman is real, or is it real the way last night's dream was real?' The question does not eliminate the emotion; it softens the compulsion to act from it immediately. Over time, the dream-like quality of transient guna-states becomes a lived recognition, not just a philosophical claim."
 },
 "primary_meaning": "The one gone beyond the *guṇas*, Arjuna, does not hate brightness, restlessness, or confusion when they arise, nor crave them when they pass."
}