{
 "verse_id": "18.31",
 "mūla": {
  "devanāgarī": "यया धर्ममधर्मं च कार्यं चाकार्यमेव च | अयथावत् प्रजानाति बुद्धिः सा पार्थ राजसी",
  "iast": "yayā dharmamadharmaṃ ca kāryaṃ cākāryameva ca | ayathāvat prajānāti buddhiḥ sā pārtha rājasī",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 31",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
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   "lemma": "yad",
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   "theme_lists": [],
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   "surface_devanagari": "च"
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   "surface_form": "akāryam",
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   "theme_lists": [],
   "surface_devanagari": "अकार्यम्"
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   "surface_form": "ayathāvat",
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     "sense": "न यथावत् सर्वतः निर्णयेन न प्रजानाति, बुद्धिः सा पार्थ, राजसी",
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     "sense": "यथावन्न जानाति किंस्विदिदमिदमित्थं नवेति चानध्यवसायं संशयं वा भजते यया बुद्ध्या सा राजसी बुद्धिः",
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    {
     "sense": "। अत्र तृतीयानिर्देशादन्यत्रापि करणत्वं व्याख्येयम्।",
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   "surface_devanagari": "सा"
  },
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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_18.31",
    "anandgiri_18.31"
   ],
   "score": 0.5,
   "english_rendering": "The buddhi (intellect) called rajasi is that by which one does not know dharma (scriptural injunction) and adharma (what is prohibited) correctly — not grasping them with full, decisive discernment (yathavat). Shankaracharya stresses that the rajasic buddhi sees both the prescribed and the forbidden, the doable and the undoable, but without the clear, unreserved judgment that right knowledge (viveka) demands. Without this precision, action binds — and liberation remains foreclosed, since jnana cannot arise from a buddhi that substitutes approximate understanding for exact discrimination.",
   "divergence_note": "Shankara: 'na yathavat sarvatas nirnayena na prajanati' — does not know with complete, all-sided determination.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.31",
    "vedantadeshika_18.31"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads the verse as specifying the intellect that fails in its two-fold duty: grasping the two kinds of dharma — nishtha (steadfast observance appropriate to one's station) and its opposite — and discerning, within varying desa (place), kala (time), and avastha (circumstance), what is karyam (to be done) and akaryam (not to be done). The rajasic buddhi knows these categories but mis-applies them, confusing the relational contours of kainkarya (service-action) proper to a devotee. This confusion is not mere ignorance but a failure of the refined judgment (viveka) that bhakti-yoga requires as its preparatory ground.",
   "divergence_note": "Ramanuja: 'deshakalavasthAdishu karyam ca akaryam ca yathavat na janati' — does not know rightly what is to be done across the varying contexts of place, time, and condition.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.31",
    "jayatirtha_18.31"
   ],
   "score": 0.5,
   "english_rendering": "Madhva's gloss is spare and diagnostic: rajasic buddhi is distinguished by its lack of consistent truth-tracking (yatharthatvaniyamabhava). The tamasic buddhi is worse — it simply cannot tell dharma from adharma at all; the rajasic buddhi oscillates, grasping the distinction sometimes but without the stable, Hari-grounded discernment that correct action requires. For Madhva, the jiva's utter dependence on Hari means that autonomous moral judgment untethered from divine grace will necessarily be unreliable — the rajasic intellect is precisely this: intermittently correct, but not yoked.",
   "divergence_note": "Madhva: 'yatharthatvAniyamAbhAve rAjasyAh' — for the rajasic, the rule of truth-correspondence is absent.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.31"
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   "score": 0.5,
   "english_rendering": "Vallabha is concise: the rajasic buddhi perceives the two-fold dharma and its opposite but does not know them rightly (na yathavat). In the Pushti-marga reading, correct knowing is inseparable from Bhagavan's anugraha (grace-gift); a buddhi not saturated by Krishna's prasada will perceive dharma as an external obligation rather than as lila-expression. The rajasic practitioner labors under an unillumined intellect — capable enough to name the categories, incapable of living them as divine play. The remedy is not sharper reasoning but surrender to the flow of grace that alone perfects discernment.",
   "divergence_note": "Vallabha: 'purvoktam dvividham dharmam tadviruddham ca prajanati na yathavat' — knows the two kinds of dharma and their opposite, but not rightly.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Sridhara marks the rajasic buddhi by the key word 'ayathavat' — which he glosses as 'sandehaspada' (subject to doubt, liable to fall into doubt). The rajasic intellect does not make a clean error; it places dharma and adharma, karyam and akaryam, into a zone of uncertainty. This ambiguity is the signature of rajas: not the blunt confusion of tamas, nor the clarity of sattva, but a persistent suspension of judgment that masquerades as open-mindedness. Sridhara's devotional frame implies that the cure is not argument but the settling that comes from bhakti's direct insight into the Lord's will.",
   "divergence_note": "Sridhara: 'ayathavat sandehaspada-tvena' — the 'not rightly' of ayathavat means: standing in the domain of doubt.",
   "commentator": "Sridhara Svami"
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  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Madhusudana offers the panel's most elaborate analysis: dharma is shastravidhita (enjoined by shastra), adharma is shastrapratishiddha (prohibited by shastra) — both operating in the unseen realm (adrishta); karyam and akaryam operate in the seen realm (drishta). The rajasic buddhi does not know any of these rightly; it either fails to reach determination (anadhyavasaya — non-conclusion) or falls into samshaya (doubt) — wavering between 'is this it?' and 'or is it not thus?' Madhusudana notes that the instrumental case (tritiya) in the verse signals buddhi as karana (instrument of action), not agent — a grammatical precision that points toward the Advaita frame: the real agent remains Brahman; the rajasic buddhi is a flawed instrument obscuring that truth.",
   "divergence_note": "Madhusudana: 'kimsvididam ittham na veti canadhyavasayam samshayam va bhajate' — falls into either non-conclusion or doubt; and 'trtiyanidrdesad anyatrapikanatram vyakhyeyam' — the instrumental case signals instrument-nature throughout.",
   "commentator": "Madhusudana Sarasvati"
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
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 "so_what_questions": [
  "If rajasic buddhi produces doubt and approximate judgment rather than outright error, how would I distinguish a rajasic intellectual habit from healthy epistemic humility in my own thinking?",
  "Madhva fixes rajasic buddhi by contrast with tamasic — does this imply that rajasic confusion is in some sense 'closer' to correct discernment, and if so, what is the practice-implication?",
  "Sridhara calls rajasic knowing 'sandehaspada' (doubt-prone): in what professional or relational situations does my buddhi consistently land in that zone rather than reach clean judgment?",
  "Madhusudana distinguishes adrishta (unseen / karmic consequence) and drishta (visible consequence) domains — does my confusion about what to do usually live in one domain more than the other?",
  "Ramanuja adds desa-kala-avastha (place-time-condition) as the axes of right discernment: which of these three contextual axes do I most often collapse or ignore when deciding what is karyam?",
  "All six schools agree that rajasic buddhi 'knows the categories but not rightly' — is the problem in these schools one of information-deficit or of orientation-deficit, and what follows from that difference for how one trains the intellect?",
  "Vallabha implies the rajasic intellect treats dharma as external obligation rather than as lila-expression of grace: where in my life do I experience ethical action as burden rather than as participation in something larger?"
 ],
 "everyday_applications": {
  "advaita": "When preparing a consequential decision — a career move, a difficult conversation — notice if your reasoning reaches a clean, decisive conclusion or remains in a fog of 'but also.' Shankara's standard is sarvatas-nirnaya: all-sided, unequivocal determination. If you cannot state the conclusion without a qualifier, the buddhi is still rajasic on that question. The practice is not to force a fake certainty but to keep working — with shastra, with a teacher — until the fog lifts into viveka.",
  "vishishtadvaita": "Before acting on a moral judgment, run it through Ramanuja's three-axis check: is this the right thing in this place, at this time, given this person's condition? A parent's right action toward a child differs from their right action toward a colleague — same ethical category, different karyam. Rajasic buddhi collapses these axes. The corrective is to slow down and map the actual context before concluding what kainkarya (service) looks like here.",
  "dvaita": "Madhva's test is yatharthatvaniyama — stable truth-tracking. Notice if your moral judgments are consistent across situations where you have no stake versus situations where you do. Rajasic buddhi tends to reach convenient conclusions when self-interest is in play. The Dvaitin corrective is to ask: 'If Hari were the direct witness of this reasoning, would the conclusion hold?' — a form of accountability that de-centers the self as judge.",
  "shuddhadvaita": "Vallabha's diagnosis is that rajasic buddhi treats ethical categories as objects to be figured out rather than as gifts of grace to be received. When you find yourself grinding at a moral problem — analyzing, rehearsing, second-guessing — try stopping the analysis and simply asking what a loving response to Krishna's presence in this situation would feel like. This is not anti-intellectual; it is the recognition that prasada (grace-illumined knowing) has a texture that ordinary deliberation cannot replicate.",
  "bhakti": "Sridhara's sandehaspada — the zone of doubt — is not solved by acquiring more information. Notice the specific moral questions you keep revisiting without resolution: they are not information-problems, they are orientation-problems. The bhakti corrective is to bring those questions into prayer and devotional practice — not to get an answer delivered, but to let the attachment to a particular outcome dissolve so that the Lord's direction can become audible.",
  "advaita-bhakti": "Madhusudana's two-domain split is practically useful: separate your questions about 'what will this produce visibly?' (drishta: career, relationship, health) from 'what does this do to the unseen fabric of my life?' (adrishta: samskara, karma-binding). Rajasic buddhi collapses these and either over-weighs visible consequences or dismisses them. His grammatical point — buddhi as instrument, not agent — can be a centering reminder: when confused, recall that the deeper intelligence you are trying to access is not manufactured by you; your job is to quiet the instrument enough to let it function."
 },
 "primary_meaning": "The intellect is rajasic, Arjuna, when it sees dharma and adharma, what must be done and what must not, yet cannot tell them apart correctly."
}