{
 "verse_id": "14.6",
 "mūla": {
  "devanāgarī": "तत्र सत्त्वं निर्मलत्वात् प्रकाशकम् अनामयम् | सुख-सङ्गेन बध्नाति ज्ञान-सङ्गेन चानघ",
  "iast": "tatra sattvaṃ nirmalatvāt prakāśakam anāmayam | sukha-saṅgena badhnāti jñāna-saṅgena cānagha",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 6",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "tatra",
   "lemma": "tatra",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्र"
  },
  {
   "surface_form": "sattvam",
   "lemma": "sattva",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सत्त्वम्"
  },
  {
   "surface_form": "nirmala",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निर्मल"
  },
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   "surface_form": "tvāt",
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   "grammar": "ablative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्वात्"
  },
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   "surface_form": "prakāśakam",
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   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अनामयं निरुपद्रवं सत्त्वं तन्निबध्नाति",
     "school": "advaita",
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     "witnesses": [
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     "sense": "प्रकाशसुखावरणस्वभावरहितता निर्मलत्वम् प्रकाशसुखजननैकान्तस्वभावतया प्रकाशसुखहेतुभूतम् इत्यर्थः",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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   "surface_devanagari": "प्रकाशकम्"
  },
  {
   "surface_form": "anāmayam",
   "lemma": "anāmaya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "आमयाख्यकार्यं न विद्यते, इति अनामयम् अरोगताहेतुः इत्यर्थः",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सुख"
  },
  {
   "surface_form": "saṅgena",
   "lemma": "saṅga",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "बध्नातीत्युच्यते -- तत्रेति",
     "school": "advaita-bhakti",
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     "witnesses": [
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    }
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  },
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   "lemma": "√bandh",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", पुरुषस्य सुखसङ्गं ज्ञानसङ्गं",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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     "sense": ", पुरुषस्य सुखे ज्ञाने",
     "school": "śuddhādvaita",
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     "witnesses": [
      "vallabha"
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    },
    {
     "sense": "। प्रकाशकत्वाच्च स्वकार्येण ज्ञानेन यः सङगस्तेन च बध्नाति। हे अनघ निष्पाप, अहं सुखी ज्ञानी चेति मनोधर्मास्तदभिमानिनि क्ष",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "सुखसङ्गेन ज्ञानसङ्गेन",
     "school": "advaita-bhakti",
     "weight": 0.8,
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    }
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   "surface_form": "jñāna",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञान"
  },
  {
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   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "anagha",
   "lemma": "anagha",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनघ"
  }
 ],
 "intertextual_panel": [
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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_14.6",
    "anandgiri_14.6"
   ],
   "score": 0.5,
   "english_rendering": "Sattva (the luminous guna), untainted like crystal, illumines objects and is free from disturbance — yet it binds the dehin (embodied self) through attachment to sukha (pleasure) and jnana (knowledge). Sankara insists this bondage is avidya (ignorance) alone: neither pleasure nor knowledge is a property of the atman, which is the unmoved witness; projecting them onto the self is a false superimposition (adhyasa). Thus even the purest guna ensnares by making the asanga (unattached) appear satta, the non-enjoyer appear as enjoyer — a bondage dissolved only by discriminative knowledge."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.6",
    "vedantadeshika_14.6"
   ],
   "score": 0.5,
   "english_rendering": "Sattva's defining character is nirmala (purity) — the absence of any veil over prakasa (luminosity) and sukha (wellbeing) — so it acts as the direct cause of valid cognition (vastu-yatharthya-avabodha) and health. Ramanuja reads the binding mechanism as a causal chain: sattva generates attachment to sukha and jnana, that attachment drives engagement with worldly and Vedic means, and those means yield rebirths in higher wombs suited to enjoying their fruits. Sattva thus binds not through defilement but through the very refinement it produces — a subtler golden chain that must ultimately be surrendered in kainkarya (devoted service) to Bhagavan."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.6",
    "jayatirtha_14.6"
   ],
   "score": 0.5,
   "english_rendering": "*Sattva* (the luminous quality), being *nirmala* (stainless, free of turbidity), is *prakāśaka* (illuminating) and *anāmaya* (free from affliction) — yet it binds. Even this finest mode of *prakṛti* (material nature) remains *paratantra* (eternally dependent), wholly distinct from the *jīva* and infinitely more so from *svatantra* Hari. The verse *tatra sattvaṃ nirmalatvāt prakāśakam anāmayam | sukha-saṅgena badhnāti jñāna-saṅgena cānagha* names the binding mechanism precisely: attachment to *sukha* (happiness) and *jñāna* (knowledge) as sattvic objects catches the *jīva* in a subtler but no less real bondage. *Pañca-bheda* (the five-fold real distinction) holds: Lord, *jīva*, and *guṇa*-constituted *prakṛti* are never collapsed into one another. Sattva's luminosity is real but derivative — it cannot illuminate Hari, who is self-luminous and beyond all *guṇa*. The *jīva* bound by sattvic *saṅga* (attachment) mistakes a dependent, finite radiance for the sovereign light of *svatantra* Hari. True release requires *bhakti* as ontological subordination to Hari alone, not the cultivation of sattva, however refined.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya survives for this verse; the reading is voiced directly from dvaita *siddhānta* — *pañca-bheda*, *paratantra* *jīva*, *taratamya* (graded ontological hierarchy), and *bhakti* as the sole path beyond *guṇa*-bondage.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.6"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha frames sattva as prakrta (material, belonging to Prakrti's own order) despite its luminosity — it binds by sanga (attachment) to laukika sukha and laukika jnana, the worldly ego-declarations 'I am happy, I am the knower.' This binding proceeds through Prakrti's own maryada (bounded order), not through divine grace; it is precisely the zone outside Krsna's pusta (nourishing) gift. The devotee who receives Krsna's prasada moves beyond all three gunas as lila-participants, not as renunciants, because the Lord's own svarupa-sukha dissolves the lesser sattvic happiness at its root."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.6"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara reads sattva as svaccha (transparent) like crystal — it illumines because it has no obstruction, and is anAmaya (without affliction, peaceful). Because of this peace it binds through its own product sukha, and because of this illumination it binds through its own product jnana: 'I am happy, I am the knower' — these are mano-dharma (qualities of the mind) wrongly attributed to the kshetrajna (the field-knower, the self). Sridhara's voice remains balanced: sattva is genuinely beautiful and genuinely binding, and only the address 'anagha' (O sinless one) signals the dignity of the student who can grasp how even purity traps."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.6"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana follows Sankara's adhyasa analysis but names the mechanism precisely: sattva, being svaccha (transparent), functions as the cid-bimba-grahana-yogyata — the fitness of the inner organ (antahkarana) to reflect the light of Consciousness (caitanya). Sukha and jnana named here are antahkarana-parinama (modifications of the inner organ) that the guna makes vivid; attachment arises when these modifications are superimposed on the atman ('aham sukhi, aham jane'). Yet Madhusudana's synthesising touch is evident: even this refined sattvic bondage is dissolved not merely by dry discrimination but by Krsna-bhakti, which burns the antahkarana's sanga at its source through the fire of love."
  }
 },
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  "meter_shift_from_previous": true,
  "meter_shift_to_next": false,
  "pragmatic_context": {
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   "preceding_question": "",
   "following_response": ""
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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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 },
 "so_what_questions": [
  "If even clarity and knowledge bind when we cling to them as 'mine,' what would it mean to enjoy understanding without claiming the understander?",
  "Sankara says the atman has no guna-properties at all — so who exactly is being bound when sattva binds 'the dehin'? Where does the binding actually occur?",
  "Ramanuja's causal chain shows sattva binding through its own gifts of health and cognition: is every gain in clarity also a new opportunity for subtler attachment?",
  "Vallabha distinguishes laukika (worldly) sukha from Krsna's own svarupa-sukha — how would a practitioner recognise in lived experience which happiness they are in?",
  "The verse addresses 'anagha' (the sinless, or the one without vice) — why does Krsna choose this address precisely at the point of teaching that even virtue binds?",
  "If sattva binds through knowledge-attachment and tamas binds through ignorance, is there any cognitive state that simply does not bind — and what would practice toward that state look like?",
  "Madhusudana calls sattvic joy an antahkarana-parinama (modification of the inner organ), not a property of the self — does this dissolve the desire for sattvic states, or only redirect it?"
 ],
 "everyday_applications": {
  "advaita": "Notice the thought 'I understand this deeply' and ask: who is the understander? Sattva's trap is pride in lucidity — the student who rests in 'I am the one who knows' has simply exchanged ignorance for a more comfortable chain. Practice returning every insight to the witness that observes it, without claiming authorship.",
  "viśiṣṭādvaita": "Dedicate each moment of clear thinking or calm feeling as seva (service) to Bhagavan rather than as a personal achievement. Ramanuja's teaching here is practical: when sattvic clarity arises, redirect it immediately toward laukika-vaidika action as kainkarya rather than storing it as self-improvement, because stored sattvic capital becomes tomorrow's rebirth motive.",
  "dvaita": "Treat moments of sattvic clarity as evidence of Hari's grace acting through Prakrti, not as demonstrations of personal spiritual progress. Madhva's school insists the jiva adds nothing to the guna's operation; the appropriate response to a clear, peaceful mind is gratitude and intensified remembrance of Hari, not self-congratulation.",
  "śuddhādvaita": "When you feel at peace or intellectually sharp, pause before labelling it 'I am calm' or 'I am wise.' Vallabha's point is that this labelling is exactly the laukika sanga that keeps you in Prakrti's orbit. Instead, offer the moment back to Krsna as an upasthana (presentation) — 'this clarity is yours, let it be your seeing through me.'",
  "bhakti": "Use sattva's gifts of peace and discernment in service of the Lord's devotees rather than as personal ornaments. Sridhara's teaching implies that the bhakta who remains 'anagha' does so precisely by not claiming the mano-dharma (mind-qualities) as self-defining; the quiet mind becomes a clean mirror for Bhagavan rather than a trophy of spiritual practice.",
  "advaita-bhakti": "Madhusudana's synthesis suggests a dual practice: intellectually, see sukha and jnana as antahkarana-parinama (modifications, not the real self); devotionally, offer those modifications to Krsna as puja. The Advaita move cuts identification; the bhakti move gives the released energy somewhere to go. Neither step alone is sufficient — the two run simultaneously in the mature practitioner."
 },
 "primary_meaning": "Of the three, sattva is the purest, luminous and free from affliction, yet it still binds you, Arjuna, through attachment to happiness and to knowledge."
}