{
 "verse_id": "14.9",
 "mūla": {
  "devanāgarī": "सत्त्वं सुखे संजयति रजः कर्मणि भारत | ज्ञानम् आवृत्य तु तमः प्रमादे संजयत्य् उत",
  "iast": "sattvaṃ sukhe saṃjayati rajaḥ karmaṇi bhārata | jñānam āvṛtya tu tamaḥ pramāde saṃjayaty uta",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 9",
  "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": "sukhe",
   "lemma": "sukha",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सञ्जयति संश्लेषयति, रजः कर्मणि",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "इति श्लोकस्य अर्थविभागेन पुनरुक्ततां परिहरति -- सत्त्वादीनामिति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": "संजयति संश्लेषयति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "संजयति दुःखकारणमभिभूय सुखे संश्लेषयति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सुखे"
  },
  {
   "surface_form": "saṃjayati",
   "lemma": "saṃ-√ji",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "संश्लेषयति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "दुःखकारणमभिभूय सुखे संश्लेषयति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संजयति"
  },
  {
   "surface_form": "rajaḥ",
   "lemma": "rajas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रजः"
  },
  {
   "surface_form": "karmaṇi",
   "lemma": "karman",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "हे भारत सञ्जयति इति अनुवर्तते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "विश्राम्यन्तीति भावः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    },
    {
     "sense": ", संजयतीत्यनुषज्यते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्मणि"
  },
  {
   "surface_form": "bhārata",
   "lemma": "bhārata",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सञ्जयति इति अनुवर्तते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भारत"
  },
  {
   "surface_form": "jñānam",
   "lemma": "jñāna",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ज्ञानम्"
  },
  {
   "surface_form": "āvṛtya",
   "lemma": "āvṛ",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "आच्छाद्य तु तमः स्वेन आवरणात्मना प्रमादे सञ्जयति उत प्रमादः नाम प्राप्तकर्तव्याकरणम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "विपरीतज्ञानहेतुतया कर्तव्यविपरीतप्रवृत्तिसङ्गप्रधानम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आवृत्य"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "tamaḥ",
   "lemma": "tamas",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तमः"
  },
  {
   "surface_form": "pramāde",
   "lemma": "pramāda",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सञ्जयति उत प्रमादः नाम प्राप्तकर्तव्याकरणम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "संजयति महद्भिरुपदिश्यमानस्यार्थस्यानवधाने योजयति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "प्राप्तज्ञायमानताकस्याप्यज्ञाने संजयति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रमादे"
  },
  {
   "surface_form": "saṃjayati",
   "lemma": "saṃ-√ji",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "संश्लेषयति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "दुःखकारणमभिभूय सुखे संश्लेषयति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संजयति"
  },
  {
   "surface_form": "uta",
   "lemma": "uta",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उत"
  }
 ],
 "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_14.9",
    "anandgiri_14.9"
   ],
   "score": 0.5,
   "english_rendering": "Sattva (the luminous quality) binds the embodied one to sukha (pleasure); rajas (the activating quality) binds to karma (action); tamas (the obscuring quality), however, covers jnana (the discriminative knowledge produced by sattva) through its own nature as an obscurer and binds to pramada (heedlessness — defined by Sankara as the non-performance of what ought to be done). Each quality operates through its characteristic mode: sattva through attachment to pleasant experience, rajas through compulsive doing, tamas through the suppression of viveka (discernment) itself. The wise one, recognizing these as modifications of prakrti (nature) and not the atman (self), does not identify with any of them.",
   "divergence_note": "Sankara defines pramada explicitly as 'prapta-kartavya-akaranam' — the non-execution of duty that has arrived; tamas binds by its own 'avarana-atmana' (veiling-nature), covering sattva-produced viveka."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.9",
    "vedantadeshika_14.9"
   ],
   "score": 0.5,
   "english_rendering": "Sattva, being predominantly characterized by attachment to sukha, binds the jiva (individual self) to pleasant experience; rajas, predominantly characterized by attachment to karma (action), binds to restless doing; tamas, however, is primarily characterized by attachment to contrary-direction activity — it veils vastu-yatharthya-jnana (knowledge of things as they truly are) and thus becomes the cause of inverted knowledge and consequent engagement in what opposes kartavya (rightful duty). All three qualities, though arising together as inherent in the body-constituted prakrti, produce mutually contrary effects because their relative predominance shifts — the Lord is now asked how qualities always co-present generate contradictory functions.",
   "divergence_note": "Ramanuja glosses sattva as 'sukha-sanga-pradhana', rajas as 'karma-sanga-pradhana', tamas as 'viparita-jnana-hetu-taya kartavya-viparita-pravrtti-sanga-pradhana' — each quality characterized by its dominant sanga (attachment-tendency)."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "jayatirtha_14.9"
   ],
   "score": 0.5,
   "english_rendering": "Sattva, rajas, and tamas are real and eternal modifications of prakrti — fully distinct from and utterly subordinate to Hari (Bhagavan Visnu); sattva binds the eternally-distinct jiva to sukha, rajas to karma, tamas to pramada by covering jnana. The jiva's bondage is real, not illusory; liberation is achieved only through Hari's direct grace, not by transcending maya through knowledge alone.",
   "divergence_note": "No Madhva bhashya prose was supplied in the payload for this verse; this rendering extrapolates from Dvaita first principles (jiva-Brahman-bheda, real prakrti, grace-dependent moksa) consistent with Madhva's established position on the guna-chapter."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.9"
   ],
   "score": 0.5,
   "english_rendering": "Sattva, rajas, and tamas each have their own svabhava (innate character) of producing their respective fruits: sattva naturally generates suka-adisanjana (binding to pleasure and the like); rajas generates karma-sanjana (binding to action); tamas veils jnana and generates pramada. The verse is terse because the mechanism has been stated — what remains is recognizing that all three qualities are Krishna's own lila-sakti (play-power), and that the bhakta (devotee) who takes refuge in Krishna alone is lifted beyond all three by His prasada (grace).",
   "divergence_note": "Vallabha's gloss focuses on svabhava: 'sukha-adi-sanjana-svabhavam' as the essential character-description of sattva; the comment is brief, pointing to a pattern established for all three."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.9"
   ],
   "score": 0.5,
   "english_rendering": "Sattva binds the dehin (embodied one) to sukha — even when causes of sorrow are present, it turns the person toward pleasure; rajas, even when causes of happiness are present, binds only to karma (action); tamas, even when great ones are teaching and jnana is arising, covers and conceals that knowledge and binds to pramada (heedlessness toward what is being taught) and also to alasya (laziness). The 'uta' (moreover) in the verse expands tamas's domain: it binds not only to heedlessness toward instruction but also to laziness and other forms of inertia.",
   "divergence_note": "Sridhara specifies the adversative force of each guna: sattva overcomes duhkha-causes to produce sukha-orientation; rajas overcomes sukha-causes to produce karma-orientation; 'uta' is glossed as 'api' extending tamas to alasya-adi (laziness and so on)."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.9"
   ],
   "score": 0.5,
   "english_rendering": "When sattva is predominant (utkrista), it overpowers the cause of duhkha (suffering) and binds all dehin (embodied beings) to sukha; when rajas is predominant, it overpowers the cause of sukha and binds to karma; tamas, even when jnana arising from sattva's force is present, covers and conceals it through pramada and then binds to pramada — that is, to the non-knowing of what is known — and further binds to alasya (laziness), to tamasi-nidra (tamasic sleep), and to non-performance of kartavya (duty that has arrived). The 'uta' extends the domain of tamas to all forms of inertia, not only inattention.",
   "divergence_note": "Madhusudan's 'utkrista sat' framing is key: each guna operates only when predominant, overpowering the others' causes; pramada is glossed as 'prapta-jnayamana-tasya-apy-ajnane' (non-knowing of the very thing being known), and alasya and tamasi-nidra are explicitly listed as tamas's extended domain."
  },
  "visistadvaita": {
   "score": 0.5
  },
  "suddhadvita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Bhārata",
   "preceding_question": "",
   "following_response": ""
  }
 },
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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 the three qualities (guna-traya) always coexist in every person, what determines which one 'wins' at any given moment — and can that outcome be influenced by deliberate practice?",
  "Tamas covers jnana even as knowledge is arriving — how does one recognize that heedlessness (pramada) is already operating, given that tamas suppresses the very awareness needed to detect it?",
  "Rajas binds to karma even when the causes of happiness are present: what does this reveal about compulsive productivity and why external success rarely produces contentment?",
  "Sattva binds to sukha — not to liberation; does attachment to pleasant spiritual states constitute its own subtle form of bondage, and how do the schools differ on this?",
  "The verse describes binding (sanjayati) as the action of the qualities, not of the self — what are the implications for personal responsibility, moral agency, and the possibility of genuine choice?",
  "How does the sequence — sattva/sukha, rajas/karma, tamas/pramada — map onto recognizable patterns in a single day's waking life, and what does the sequence imply about the order of intervention?",
  "If tamas operates through veiling (avarana) rather than through active misdirection, how is the removal of tamas structurally different from the cultivation of sattva — and which comes first?"
 ],
 "everyday_applications": {
  "advaita": "When meditation or study produces a pleasant, luminous feeling, notice that even this sattvic sukha is a binding — the practitioner who clings to the jhana-like calm has not yet reached the witness-state beyond all three qualities. The practice is to use sattva as a ladder and then release even the ladder.",
  "visistadvaita": "In work offered as kainkarya (service) to Bhagavan, watch for the three modes: sattva pulls toward the pleasure of the work itself, rajas toward restless execution of more and more tasks, tamas toward indifference about whether the service is actually needed. Aligning with what Bhagavan actually requires — not with what feels pleasant or busy — is the correction.",
  "dvaita": "Recognizing which quality is dominant at a given moment is an act of epistemic humility before Hari: 'I am not generating this clarity or this restlessness — these are qualities of prakrti operating through a jiva entirely dependent on Hari.' That recognition itself is the beginning of surrender to Hari's grace.",
  "suddhadvita": "In Pustimarga bhakti, even the sweetness of kirtana (devotional singing) can become a sattvic attachment if the pleasure of the experience is what one seeks rather than Krishna Himself. The teaching is to let Krishna's prasada dissolve the seeking altogether — including the seeking for pleasant devotional states.",
  "bhakti": "When a teacher or mentor is speaking and the mind wanders to unrelated concerns (phone, fatigue, tomorrow's tasks), that is tamas-as-pramada in operation — covering the jnana that is being offered in real time. The practical corrective is to return attention to the teaching as an act of deliberate reverence (adara), not willpower.",
  "advaita-bhakti": "Notice the three-quality rhythm across a single day: morning clarity that gravitates toward pleasant reflection (sattva), afternoon restlessness that converts every task into another task (rajas), evening heaviness that makes even known obligations feel unreachable (tamas). Naming the quality operating — without judgment — is the first move toward the witness-position where Krishna-bhakti and Advaita-jnana meet."
 },
 "primary_meaning": "Sattva binds you to pleasure, rajas to restless action, and tamas, covering your discernment, binds you to heedlessness and inertia."
}