{
 "verse_id": "14.5",
 "mūla": {
  "devanāgarī": "सत्त्वं रजस् तम इति गुणाः प्रकृति-संभवाः | निबध्नन्ति महा-बाहो देहे देहिनम् अव्ययम्",
  "iast": "sattvaṃ rajas tama iti guṇāḥ prakṛti-saṃbhavāḥ | nibadhnanti mahā-bāho dehe dehinam avyayam",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 5",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "sattvam",
   "lemma": "sattva",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्वम्"
  },
  {
   "surface_form": "rajaḥ",
   "lemma": "rajas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रजः"
  },
  {
   "surface_form": "tamaḥ",
   "lemma": "tamas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तमः"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "guṇāḥ",
   "lemma": "guṇa",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "इति पारिभाषिकः शब्दः, न रूपादिवत् द्रव्याश्रिताः गुणाः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "प्रकृतेः स्वरूपानुबन्धिनः स्वभावविशेषाः प्रकाशादिकार्यैकनिरूपणीयाः प्रकृत्यवस्थायाम् अनुद्भूताः तद्विकारेषु महदादिषु उद",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": ", अपितु प्रकृतेरुक्ताः प्रकृतिसम्भवा इति सम्भूतं चेतनं तत्तद्देहे गुणा",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "प्रकृतिसंभवाः प्रकृतितः संभव उद्भवो येषां ते तथोक्ताः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "कथं वा ते बध्नन्तीत्युच्यते -- सत्त्वमित्यादिनान्यमित्यतः प्राक्चतुर्दशभिः -- सत्त्वंरजस्तम इत्येवंनामानो गुणा नित्यपरत",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गुणाः"
  },
  {
   "surface_form": "prakṛti",
   "lemma": "prakṛti",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रकृति"
  },
  {
   "surface_form": "saṃbhavāḥ",
   "lemma": "sambhava",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "संभवाः"
  },
  {
   "surface_form": "nibadhnanti",
   "lemma": "ni-√bandh",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "इति उच्यते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "देहे,वर्तमानत्वोपाधिना निबध्नन्ति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। त्वं तं बन्धं,निवर्त्तयेति सम्बोधयति।",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। स्वकार्यैः सुखदुःखमोहादिभिः संयोजयन्तीत्यर्थः।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "निर्विकारमेव सन्तं स्वविकारवत्तयोपदर्शयन्तीव भ्रान्त्या जलपात्राणीव दिवि स्थितमादित्यं प्रतिबिम्बाध्यासेन स्वकम्पादिमत्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निबध्नन्ति"
  },
  {
   "surface_form": "mahā",
   "lemma": "mahat",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "महा"
  },
  {
   "surface_form": "bāho",
   "lemma": "bāhu",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बाहो"
  },
  {
   "surface_form": "dehe",
   "lemma": "deha",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "शरीरे देहिनं देहवन्तम् अव्ययम्, अव्ययत्वं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "वर्तमानं निबध्नन्ति देहे,वर्तमानत्वोपाधिना निबध्नन्ति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "तादात्म्येन स्थितं देहिनं चिदंशं वस्तुतोऽव्ययं निर्विकारमेव सन्तं निबध्नन्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "प्रकृतिकार्ये शरीरेन्द्रियसंघाते देहिनं देहतादात्म्याध्यासापन्नं जीवं परमार्थतः सर्वविकारशून्यत्वेनाव्ययं निबध्नन्ति नि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "देहे"
  },
  {
   "surface_form": "dehinam",
   "lemma": "dehin",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अव्ययं स्वतो गुणसम्बन्धानर्हं देहे वर्तमानं निबध्नन्ति देहे,वर्तमानत्वोपाधिना निबध्नन्ति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "देहिनम्"
  },
  {
   "surface_form": "avyayam",
   "lemma": "avyaya",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", अव्ययत्वं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अव्ययम्"
  }
 ],
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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_14.5",
    "anandgiri_14.5"
   ],
   "score": 0.5,
   "english_rendering": "Sattva (lucidity), rajas (agitation), and tamas (inertia) are gunas (strands) — a technical term: not qualities inhering in a substance as color does, nor is difference between quality and quality-bearer asserted here. Born of prakrti (primordial nature), which is Bhagavan's maya, they bind as if (iva) — they appear to bind the avyaya (imperishable) dehin (body-bearer) in the deha (body). The 'iva' is decisive: because the kshetrajna is in truth unlipyate (unstained), binding is only appearance, not ultimate fact.",
   "divergence_note": "Shankara's gloss on 'nibadhnanti iva' — the particle iva carries the entire Advaita resolution of the apparent contradiction between dehi's imperishability and the gunas' binding force."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.5",
    "vedantadeshika_14.5"
   ],
   "score": 0.5,
   "english_rendering": "Sattva, rajas, and tamas are three gunas that are svarupa-anubandhin (intrinsic to the nature) of prakrti — latent in prakrti itself, manifest in its vikara (modifications) beginning with mahat. Through the chain of mahat-adi modifications that compose the bodies of gods, humans, and the rest, they bind this dehin — who is avyaya (unchanging by nature, inherently unfit for guna-contact) — by the upadhi (limiting adjunct) of being present in a body. The binding is real within the cosmic economy of Ishvara's creation, not a mere appearance.",
   "divergence_note": "Ramanuja's 'dehevartamanatvupadhina nibadhnanti' — the limiting adjunct of embodiment is the actual mechanism, distinguishing his reading sharply from Shankara's 'iva'."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.5",
    "jayatirtha_14.5"
   ],
   "score": 0.5,
   "english_rendering": "The Lord shows the mode of bondage (bandha-prakara) precisely so the sadhaka may undertake the appropriate anushtana (practice) for liberation. Sattva, rajas, tamas — gunas born of prakrti — bind the jiva in the deha. The jiva is avyaya only in the sense of being a genuine eternal entity distinct from both Ishvara and prakrti; it is nonetheless truly, not merely apparently, bound when under the sway of these gunas, and only Hari's anugraha (grace) releases it.",
   "divergence_note": "Madhva's terse 'bandha-prakaram darshayati sadhananushthanaya' frames the entire chapter as practical instruction, not metaphysical description — a distinctively Dvaita pastoral reading."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.5"
   ],
   "score": 0.5,
   "english_rendering": "Bhagavan, by His own iccha (will), first enacted the lila (divine play) of creating prakrti in the jivas; now He enacts bandha-lila (the play of bondage) through fourteen shlokas. These gunas are not the atman's own properties — they belong to prakrti. Yet mula-rupa (at their root) they are transformations of Bhagavan's own sat-cid-ananda (being-consciousness-bliss); having entered the jada (inert) domain, they become bandhakas (binders) — hence their name guna ('that which binds'). The avyaya cidamsha (imperishable conscious particle) in the body is bound by them, and Bhagavan addresses Arjuna as the one capable of removing that bondage.",
   "divergence_note": "Vallabha's 'bandha-lila' frame and the etymology of 'guna' as 'that which binds' (bandhanashleshad guna iti samjna) are unique to his commentary and mark the Pushti-marga inflection."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.5"
   ],
   "score": 0.5,
   "english_rendering": "Having established the origin of all beings through prakrti and purusha under Parameshvara's sovereignty, the text now elaborates samsara (transmigration) arising from prakrti-samyoga (contact with nature). Sattva, rajas, tamas are three gunas born of prakrti — manifest distinctly from the equilibrium of guna-samya (balanced prakrti). In the deha — the body that is prakrti's karya (product) — where the dehin abides through tadatmya-adhyasa (superimposition of identity), the gunas, though in reality avyaya and nirvikara (immutable, changeless), bind him by connecting him with their own karyas: sukha (pleasure), duhkha (pain), and moha (delusion).",
   "divergence_note": "Sridhara's 'svakaryaih sukha-duhkha-mohad-ibhih sanyojayanti' names the binding instruments explicitly, providing the most pedagogically direct gloss of the six schools."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.5"
   ],
   "score": 0.5,
   "english_rendering": "Having refuted nirIshvara-sankhya (Sankhya without Ishvara) and established that kshetra-kshetrajna-samyoga is Ishvara-adhina (under the Lord's control), the text now asks: in which guna does sanga arise, what are the gunas, and how do they bind? The gunas — named sattva, rajas, tamas — are nitya-paratantra (eternally dependent) on purusha; they are not qualities in a substance as in Vaisheshika. Prakrti is maya, Bhagavan's own — the gunas are her parinama (transformation) in mutual anga-angi-bhava (part-whole hierarchy). They bind the dehin — avyaya in ultimate truth, entirely free of vikara — not through real binding but by superimposing their own vikara (modifications) on him, as a vessel's reflection makes the unmoving sun appear to shake. The 'iva' of Shankara's reading is preserved, yet maya is explicitly Bhagavan's own power, honoring both jnana and bhakti.",
   "divergence_note": "Madhusudhana's water-vessel analogy (jala-patra pratibimba-adhyasa) for apparent binding, combined with his insistence that maya is 'bhagavatas tasya' — belonging to the Lord — marks the Advaita-bhakti synthesis distinctively."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
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  }
 },
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   "preceding_question": "",
   "following_response": ""
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 },
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 },
 "so_what_questions": [
  "If the dehin is truly avyaya (imperishable) and unstained, why does Bhagavan bother warning Arjuna about gunas binding him at all — what is the practical force of a binding that is 'merely apparent'?",
  "The gunas are described as prakrti-sambhava (born of prakrti) — does this mean the jiva had no choice in acquiring them, and if so, what is the basis for personal moral responsibility within this framework?",
  "Sattva is typically praised as luminous and virtuous — why does the text group it with rajas and tamas as a binder rather than a liberator?",
  "The schools split sharply on whether nibadhnanti iva ('bind as if') or nibadhnanti ('truly bind') is the correct reading — what are the concrete soteriological consequences of this single Sanskrit particle (iva) for the path of liberation?",
  "Madhva frames these fourteen shlokas as sadhananushthanaya (for practical undertaking of practice) — how does treating Chapter 14 as a practice manual rather than a metaphysical description change how a student engages with it?",
  "Vallabha reads the gunas as mula-rupa sat-cid-ananda transformed into bondage — does this mean bondage is itself divine play (lila), and if so, should the practitioner resist it or participate in it?"
 ],
 "everyday_applications": {
  "advaita": "When you are swept into irritability or lethargy, pause and ask: 'Is there a witness behind this mood?' The gunas are iva — they bind only because you take the movement of mind as yourself. The practice is to notice the noticing, not to fight the guna directly. Consistent identification with the witness (sakshi) rather than the mood gradually loosens the apparent knot.",
  "vishishtadvaita": "The gunas bind through the upadhi of embodiment — meaning, role and situation are the actual mechanism. Rather than treating your professional or family role as a cage to escape, offer each role-bound action as kainkarya (devoted service) to Bhagavan. The limiting adjunct does not vanish, but its sting transforms when the action inside it is directed toward the Lord.",
  "dvaita": "Acknowledge honestly that you are genuinely bound — not merely dreaming of bondage. This verse is bandha-prakara darshanam (showing the mode of bondage) so you undertake sadhana with appropriate seriousness. Begin with discriminating which guna is dominant in a given moment and systematically cultivate sattva through regulated sleep, diet, and satsanga (righteous company), knowing that Hari's grace, not your effort alone, ultimately releases.",
  "shuddhadvaita": "If the gunas' binding is Bhagavan's own lila expressed through your body, then the path is not grim renunciation but joyful participation with awareness. Notice where tamas (dullness) or rajas (frenetic activity) arise in your daily routine — not as enemies to destroy, but as features of the lila to offer back to Krsna. Pushtimargiya bhakti asks you to bring even habitual patterns into the field of prasada (gracious offering), releasing the knot through love rather than aversion.",
  "bhakti": "Sridhara names the binding instruments directly: sukha (pleasure), duhkha (pain), and moha (delusion). Map your week against these three: which decisions were driven by chasing sukha, which by fleeing duhkha, which by simple moha (not knowing what you actually wanted)? This exercise is bhakti's version of discriminative study — seeing clearly how the gunas moved you is the first act of non-attachment, and naming them with Bhagavan's vocabulary is itself a form of smarana (remembrance).",
  "advaita-bhakti": "Madhusudhana's image of sunlight shaking in a trembling vessel is immediately recognizable: your awareness does not actually agitate when rajas agitates your mind, any more than the sun shakes when its reflection does. In a moment of emotional turbulence, try this: locate the awareness that is registering the turbulence — it is still. Then, from that stillness, direct an act of bhakti (a brief prayer, a moment of gratitude) toward Bhagavan. This two-step — locate the unshaking witness, then offer from it — is the daily form of the Advaita-bhakti synthesis."
 },
 "primary_meaning": "Sattva, rajas, and tamas arise from nature and bind the imperishable self within the body."
}