{
 "verse_id": "14.7",
 "mūla": {
  "devanāgarī": "रजो रागात्मकं विद्धि तृष्णासङ्ग-समुद्भवम् | तन् निबध्नाति कौन्तेय कर्म-सङ्गेन देहिनम्",
  "iast": "rajo rāgātmakaṃ viddhi tṛṣṇāsaṅga-samudbhavam | tan nibadhnāti kaunteya karma-saṅgena dehinam",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 7",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "rajaḥ",
   "lemma": "rajas",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रजः"
  },
  {
   "surface_form": "rāga",
   "lemma": "rāga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "राग"
  },
  {
   "surface_form": "ātmakam",
   "lemma": "ātmaka",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मकम्"
  },
  {
   "surface_form": "viddhi",
   "lemma": "√vid",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "जानीहि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। अतएव तृष्णासङ्गसमुद्भवम्। तृष्णा अप्राप्तेऽर्थेऽभिलाषः, सङ्गः प्राप्तेऽर्थे प्रीतिर्विशषेणासक्तिस्तयोस्तृष्णासङ्गयोः स",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "। अतएव अप्राप्ताभिलाषस्तृष्णा, प्राप्तस्योपस्थितेऽपि विनाशे संरक्षणाभिलाष आसङ्गतयोस्तृष्णासङ्गयोः संभवो यस्मात्तद्रजो नि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विद्धि"
  },
  {
   "surface_form": "tṛṣṇā",
   "lemma": "tṛṣṇā",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तृष्णा"
  },
  {
   "surface_form": "saṅga",
   "lemma": "saṅga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सङ्ग"
  },
  {
   "surface_form": "samudbhavam",
   "lemma": "samudbhava",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "समुद्भवम्"
  },
  {
   "surface_form": "tat",
   "lemma": "tad",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तत्"
  },
  {
   "surface_form": "nibadhnāti",
   "lemma": "ni-√bandh",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "क्रियासु हि स्पृहया याः क्रिया आरभते देही, ताः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "हे कौन्तेय, कर्मसङ्गेन कर्मसु दृष्टादृष्टार्थेषु अहमिदं करोम्येतत्फलं भोक्ष्य इत्यभिनिवेशविशेषेण देहिनं वस्तुतोऽकर्तारम",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "निबध्नाति"
  },
  {
   "surface_form": "kaunteya",
   "lemma": "kaunteya",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "कर्मसङ्गेन, दृष्टादृष्टार्थेषु कर्मसु सञ्जनं तत्परता कर्मसङ्गः, तेन निबध्नाति रजः देहिनम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", कर्मसङ्गेन कर्मसु दृष्टादृष्टार्थेषु अहमिदं करोम्येतत्फलं भोक्ष्य इत्यभिनिवेशविशेषेण देहिनं वस्तुतोऽकर्तारमेव कर्तृत्व",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कौन्तेय"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "saṅgena",
   "lemma": "saṅga",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सङ्गेन"
  },
  {
   "surface_form": "dehinam",
   "lemma": "dehin",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "देहिनम्"
  }
 ],
 "intertextual_panel": [
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   "verse": "3.15",
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   "verse": "14.8",
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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_14.7",
    "anandgiri_14.7"
   ],
   "score": 0.5,
   "english_rendering": "Rajas is raga-atmakam (passion-natured) — know it as born of trishna (craving for the unattained) and sanga (mental adhesion to what is attained). Shankara is precise: ragas is the redness (ranjana) that stains the mind like ochre dye, not a neutral force. Through karma-sanga — intense orientation toward seen and unseen results of action — rajas binds the dehin (embodied one), who is in reality the unbound Atman mistaking itself for an agent."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.7",
    "vedantadeshika_14.7"
   ],
   "score": 0.5,
   "english_rendering": "Rajas originates as the cause (hetu) of mutual longing between enjoyer and enjoyed — Ramanuja specifies raga as the mutual attraction (anyonya-spriha) between a person and sense-objects. Trishna is desire toward all sound-and-form objects; sanga is the yearning for continued union with kin and companions. Rajas binds the dehin by generating spriha (appetite) toward actions, and those actions being of punya-papa (merit-demerit) character, they produce births in corresponding wombs, sustaining samsara-bandha."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.7",
    "jayatirtha_14.7"
   ],
   "score": 0.5,
   "english_rendering": "Rajas is raga-atmakam — Madhva's terse note confirms that trishna and sanga are its twin causes (karana), not merely its products. For Dvaita the point is ontological: the jiva, eternally distinct from Hari, when governed by rajas acts from its own appetite rather than as dependent servant (paratantra). This self-sourced appetitive action is precisely the binding (nibandha): the jiva accumulates karma that obscures its natural condition of Hari-servitude."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.7"
   ],
   "score": 0.5,
   "english_rendering": "Rajas is anuraga-atmakam — Vallabha cites the root ranj (to colour, to attract) directly. The binding is karmasu ranjana: rajas draws the jiva into action by colouring it with delight, making karma adhesive. In Pushti-marga this is the state prior to prasada-labhа: the soul attracted to worldly rasa rather than Krishna-rasa. Vallabha's reading implies that the same ranjana-shakti, when redirected by grace, becomes the very capacity for divine anuraga (loving attachment to the Lord)."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.7"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara defines rajas clearly as anuranjana-rupa (the form of colouring-attraction). Trishna is abhilasha toward the unattained; sanga is priti-visheshena-asakti — a specifically intensified fondness for what is already possessed. Together they generate karma-asakti (attachment-in-action), and through that double adhesion rajas binds the dehin firmly (nitaram badhnati) to both seen (drishta) and unseen (adrishta) fruit-seeking. The bhakta must recognize this double grip before devotion can dissolve it."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.7"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudhana gives the fullest phenomenology: raga is the very svarupa (essential nature) of rajas — the person is dyed by sense-objects (rajyate vishayeshu). Trishna is craving for the unattained; asakti is the wish to protect what one possesses even as it perishes. Rajas then binds through karma-sanga understood as the specific conviction 'I am the doer, I will enjoy this result' (aham idam karomi etat phalam bhokshye) — an abhinivedha-vishesha that superimposes kartritva (agency) on the one who is in reality akarta (non-agent)."
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Kaunteya",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "कौन्तेय",
   "role": "supporting",
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 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
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   "h": 0.0,
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  "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",
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    "scope": "word_by_word[].lemma",
    "loci": [
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     "nibadhnāti: nibandh -> ni-√bandh"
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    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.925617Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 6,
    "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"
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  ]
 },
 "so_what_questions": [
  "If rajas binds through karma-sanga, can action itself ever be a path to liberation — or does liberation require abandoning action entirely?",
  "Shankara distinguishes trishna (craving the unattained) from sanga (clinging to the attained) — which of the two is harder to release, and why?",
  "Madhusudhana says the dehin is 'in reality a non-agent' yet is bound by the conviction of agency — what does this say about the relationship between belief and bondage?",
  "Ramanuja anchors raga in mutual longing between persons, not just between a person and objects — how does relational attachment (punya-papa via social bonds) sustain samsara differently than object-craving?",
  "Vallabha's reading implies ranjana (the power of attraction) is neutral and can be redirected toward Krishna-rasa — is rajas inherently evil, or is it misaligned energy?",
  "If Madhva holds the jiva eternally distinct from Hari, in what sense is karma-sanga 'binding' — what exactly is being bound to what?"
 ],
 "everyday_applications": {
  "advaita": "Notice when you pursue a project not for its own completion but for the identity it confers. The craving (trishna) is visible when the work is done yet the self-concept needs more proof. Enquire: who is the one who needs the result? That enquiry is the Shankarite cut.",
  "vishishtadvaita": "In a close relationship, distinguish spriha (wanting the person) from kainkarya (offering yourself in service to them). When longing tips into possession-logic — 'I need them to remain as they are for me' — rajas is binding. Reorient toward: 'what does this person need from me as an act of seva?'",
  "dvaita": "Before beginning any significant action, ask: 'Am I acting from my own appetite, or as an instrument of something larger?' Madhva's discipline is to locate the action in Hari's economy. Even a small pause of attribution shifts the karma from self-sourced binding to dependent service.",
  "shuddhadvata": "Bring attention to the pleasure in a chosen activity — music, cooking, creative work. Vallabha's point is that the ranjana (the colouring-delight) is not the problem; its object is. Experiment with deliberately offering the same aesthetic pleasure to Krishna as you experience it. The capacity for delight is grace; its redirection is sadhana.",
  "bhakti": "Sridhara's double definition — trishna for the absent, sanga for the present — maps the whole field of ordinary desire. Take one area of life and audit it: what am I chasing that I do not have, and what am I clutching that I already hold? Name both clearly. The naming, the Sridhara way, precedes the releasing.",
  "advaita-bhakti": "Catch the internal sentence 'I am doing this and I will get that result.' Madhusudhana calls this abhinivedha-vishesha — the specific conviction of agency and enjoyership. It need not be destroyed through force; observe it arising and ask whether the 'I' that claims the action is the same one that was present before the action began. This Advaita-inflected questioning weakens the adhesive without requiring renunciation of the act itself."
 },
 "primary_meaning": "Know rajas as passion-natured, born of craving for what you lack and clinging to what you have; through that hunger for results, it binds the embodied soul to action."
}