{
 "verse_id": "16.21",
 "mūla": {
  "devanāgarī": "त्रि-विधं नरकस्येदं द्वारं नाशनम् आत्मनः | कामः क्रोधस् तथा लोभस् तस्माद् एतत् त्रयं त्यजेत्",
  "iast": "tri-vidhaṃ narakasyedaṃ dvāraṃ nāśanam ātmanaḥ | kāmaḥ krodhas tathā lobhas tasmād etat trayaṃ tyajet",
  "chapter_position": "Chapter 16 (Daivāsura-Sampad-Vibhāga-Yoga (The Yoga of Distinction Between Divine and Demonic Endowments)), verse 21",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "surface_form": "tri",
   "lemma": "tri",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्रि"
  },
  {
   "surface_form": "vidham",
   "lemma": "vidha",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विधम्"
  },
  {
   "surface_form": "narakasya",
   "lemma": "naraka",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "प्राप्तौ इदं द्वारं नाशनम् आत्मनः,",
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     "witnesses": [
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    {
     "sense": "प्राप्तौ द्वारं साधनं सर्वस्या आसुर्याः संपदो मूलभूतमात्मनो नाशनं सर्वपुरुषार्थायोग्यतासंपादनेनात्यन्ताधमयोनिप्रापकं",
     "school": "advaita-bhakti",
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   "surface_devanagari": "नरकस्य"
  },
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   "surface_form": "idam",
   "lemma": "idam",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इदम्"
  },
  {
   "surface_form": "dvāram",
   "lemma": "dvāra",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "द्वारम्"
  },
  {
   "surface_form": "nāśanam",
   "lemma": "nāśana",
   "grammar": "nominative neuter singular noun",
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    {
     "sense": "आत्मनः,",
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    },
    {
     "sense": "काम क्रोधः लोभ इति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "नाशनम्"
  },
  {
   "surface_form": "ātmanaḥ",
   "lemma": "ātman",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", यत् द्वारं प्रविशन्नेव नश्यति आत्मा कस्मैचित् पुरुषार्थाय योग्यो न भवति इत्येतत्, अतः उच्यते द्वारं नाशनमात्मनः इति। क",
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   "surface_devanagari": "आत्मनः"
  },
  {
   "surface_form": "kāmaḥ",
   "lemma": "kāma",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "क्रोधः तथा लोभः",
     "school": "advaita",
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     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "क्रोधस्तथा लोभ इतितस्मादेतत्त्रयं त्यजेत् इति हितोपदेशः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "क्रोधो लोभश्चेतीदं त्रिविधं नरकस्य द्वारम्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कामः"
  },
  {
   "surface_form": "krodhaḥ",
   "lemma": "krodha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "क्रोधः"
  },
  {
   "surface_form": "tathā",
   "lemma": "tathā",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
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  },
  {
   "surface_form": "lobhaḥ",
   "lemma": "lobha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "लोभः"
  },
  {
   "surface_form": "tasmāt",
   "lemma": "tasmāt",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तस्मात्"
  },
  {
   "surface_form": "etat",
   "lemma": "etad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एतत्"
  },
  {
   "surface_form": "trayam",
   "lemma": "traya",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्रयम्"
  },
  {
   "surface_form": "tyajet",
   "lemma": "√tyaj",
   "grammar": "present optative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। यतः एतत् द्वारं नाशनम् आत्मनः तस्मात् कामादित्रयमेतत् त्यजेत्।।त्यागस्तुतिरियम् --,",
     "school": "advaita",
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     "witnesses": [
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     ]
    },
    {
     "sense": "। तस्माद् अतिघोरनरकहेतुत्वात् कामक्रोधलोभानाम् एतत् त्रितयं दूरतः परित्यजेत्।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "इति हितोपदेशः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। एतत्त्रयत्यागेनैव सर्वाप्यासुरीसंपत्त्यक्ता भवति। एतत्त्रयत्यागश्च उत्पन्नस्य विवेकेन कार्यप्रतिबन्धस्ततः परं चानुत्पत",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्यजेत्"
  }
 ],
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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_16.21",
    "anandgiri_16.21"
   ],
   "score": 0.5,
   "english_rendering": "These three — desire (kama), anger (krodha), and greed (lobha) — are the triple gateway to hell, destroyers of the self (atman). The one who enters through any of these gates becomes unfit for any purusha-artha, cut off from liberation. Therefore abandon all three without remainder — this verse is, in Shankara's own words, a 'praise of renunciation' (tyaga-stutih).",
   "divergence_note": "Shankara: 'yat dvaram pravishan-neva nashyati atma kashmachit purusharthaya yogyo na bhavati' — the atman becomes unfit for any purpose whatsoever."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_16.21",
    "vedantadeshika_16.21"
   ],
   "score": 0.5,
   "english_rendering": "Kama, krodha, and lobha are the three gates leading into the asura-nature that is itself narakasya — the hellish condition. These three are the causes (hetu) of the most terrible hell, and must be abandoned from afar (duratah parityajet). The soul's real nature as Bhagavan's body demands distance from that which ruptures the kainkarya relationship.",
   "divergence_note": "Ramanuja: 'asya asura-svabhava-rupasya narakasya etat trividham dvaram ... duratah parityajet' — abandon them from a great distance."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "score": 0.5,
   "english_rendering": "*Kāma* (desire), *krodha* (anger), and *lobha* (greed) — these three are the triple gate of *naraka* (hell), the destruction of the *ātman*. Therefore all three are to be abandoned.\n\nEach of the three is a mode of *svatantra-abhimāna* (the delusion of independent selfhood): *kāma* posits the *jīva* as a self-originating enjoyer; *krodha* asserts it as a sovereign power thwarted; *lobha* treats Hari's dispensation as something the *jīva* may seize on its own terms. All three thus sever the *paratantra* (eternally dependent) *jīva* from its proper subordination to *svatantra* Hari. The verse's *nāśanam ātmanaḥ* — destruction of the self — names not annihilation but the *jīva*'s fall from its ordained rank within *taratamya* (the graded ontological hierarchy), binding it to repeated descent rather than ascent toward *bhakti* (devotion as ontological subordination to Hari). *Tyajet* — let him abandon — is an injunction addressed to the *paratantra* will that retains the capacity to orient itself toward or away from Hari; the abandonment is itself made possible only by Hari's grace, consistent with *pañca-bheda* (the five-fold real distinction between Lord, *jīva*, and matter). The triple abandonment is the threshold condition for re-entering the *daivī* (divine) mode catalogued across the preceding verses.",
   "divergence_note": "No Madhva or Jayatīrtha bhāṣya on this verse survives or is recorded. The reading is voiced directly from Dvaita siddhānta primitives applied to the mūla.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_16.21"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads this verse as identifying the root cause (mula hetu) of the asura-bhava that destroys the soul: desire, greed, and anger in threefold form constitute the gateway to the hellish condition. His commentary adds a tantra-antara citation, showing the instruction to abandon the three echoes across shastra — this is not merely ethical advice but the protective imperative of Pushti.",
   "divergence_note": "Vallabha: 'tad-eka-arthayati kamah krodhastatha lobhah ... hitopadeshah' — this is beneficent instruction confirmed across traditions."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_16.21"
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   "score": 0.5,
   "english_rendering": "Among all the asura-faults enumerated in this chapter, these three are the root (sakala-dosha-mula) — they generate every other fault, and are therefore to be abandoned in all ways (sarva-atmana tyajet). The triple gate leads to low births (nicha-yoni-prapaka), degrading the soul step by step.",
   "divergence_note": "Sridhara: 'sakala-dosha-mulabhutam dosha-trayam sarvatha varjaniyam' — the three are the root of all faults and must be abandoned in every way."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_16.21"
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   "score": 0.5,
   "english_rendering": "Madhusudana opens with a purvapaksha: the asuri-sampat has infinite varieties — how can one exhausted human lifetime ever abandon it all? He resolves this by compression: all asuri-sampat has its root in this triple gate. Abandon kama, krodha, lobha through viveka (discrimination) — first preventing their active expression, then preventing their arising — and the entire demonic endowment falls away at once.",
   "divergence_note": "Madhusudana: 'etrat-traya-tyagashcha utpannasya vivekena karya-pratibandhas tatah param chanuttpatir iti drashtavyam' — blocking effects first, then non-arising."
  },
  "vishishtadvaita": {
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  "shuddhadvaita": {
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  }
 },
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   "following_response": ""
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 },
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 },
 "so_what_questions": [
  "If kama, krodha, and lobha are called 'gates' (dvara) rather than chains or prisons, what does the architectural metaphor imply about the agent's role in entering — or staying outside?",
  "Shankara says the one who enters becomes unfit for ALL purusharthas — not just moksha. Does this mean that ordinary worldly flourishing is also foreclosed by unmanaged desire and anger?",
  "Sridhara calls these three 'roots' of all asura-faults, while Madhusudana calls them 'roots' of the entire asuri-sampat. What does it mean practically that moral corruption has a root structure rather than being a flat list of vices?",
  "Madhusudana distinguishes blocking the expression of kama from stopping its arising. Is the first stage (not acting on desire) sufficient for the purpose Krishna names here, or does only the second stage (non-arising) count as real abandonment?",
  "Ramanuja instructs abandonment 'from a great distance' (duratah parityajet). What does it mean to abandon something from a distance rather than by direct confrontation? Is this approach psychologically superior, and why?",
  "The verse says these gates lead to 'nashana atmanah' — destruction of the self. But in Advaita the self cannot be destroyed. How do Shankara and Madhusudana reconcile this language with the indestructibility of atman?",
  "Given that this verse follows a long catalog of asura-qualities, why does Krishna single out only three as 'gates'? What makes kama, krodha, and lobha structurally primary rather than merely the most dramatic items on the list?"
 ],
 "everyday_applications": {
  "advaita": "When you notice you are about to send an email from a place of wanting something badly, pause: ask whether the action arises from clear seeing or from a desire that has taken the driver's seat. The Advaita application is not suppression but witnessing — see the desire, and from that witness-position, act or refrain. The moment of witnessing IS the step back from the gate.",
  "vishishtadvaita": "In your professional relationships, treat service orientation as structurally incompatible with running on resentment (krodha). Ramanuja's 'from a great distance' means: do not wait until anger builds to critical mass before stepping away. Build the physical, social, and temporal distance from situations that reliably ignite krodha — this is kainkarya-preserving architecture, not avoidance.",
  "dvaita": "When greed (lobha) appears — the impulse to take more than your share in a negotiation, a recognition, or a relationship — recognize it as the signature of the false claim to independence. In Dvaita terms, the jiva that grasps is the jiva forgetting its station. The practice: before a high-stakes interaction, explicitly recall that outcomes are not yours to control.",
  "shuddhadvaita": "Sridhara's insight that these three are root-causes has a practical corollary: when you find yourself in a pattern of reactive behavior — snapping at family, over-consuming, obsessing over what you lack — do not catalogue the individual behaviors. Go upstream to the root. Ask which of the three is running in the background. One diagnosis, not a hundred symptoms to treat.",
  "bhakti": "In devotional practice, Sridhara's 'sarva-atmana tyajet' — abandon in every way — applies to the subtle forms of the triad, not just the gross. Subtle kama is needing the kirtan to feel a certain way. Subtle krodha is spiritual impatience with those who are not on the path. Subtle lobha is hoarding teachings. The gate is also entered subtly.",
  "advaita-bhakti": "Madhusudana's two-stage model is a concrete daily practice: Stage 1 — when kama or krodha arises, use viveka to interrupt the downstream action (do not send the message, make the purchase, speak the cutting word). Stage 2 — over time, notice whether the impulse itself is losing force. Stage 1 is accessible immediately; Stage 2 comes from sustained Stage 1. Do not skip to Stage 2 prematurely by claiming the impulse is already gone."
 },
 "primary_meaning": "Desire, anger, and greed are the three gates of hell, destroyers of the self. Abandon all three."
}