{
  "verse_id": "2.63",
  "mūla": {
    "devanāgarī": "क्रोधाद् भवति संमोहः संमोहात् स्मृति-विभ्रमः | स्मृति-भ्रंशाद् बुद्धि-नाशो बुद्धि-नाशात् प्रणश्यति",
    "iast": "krodhād bhavati saṃmohaḥ saṃmohāt smṛti-vibhramaḥ | smṛti-bhraṃśād buddhi-nāśo buddhi-nāśāt praṇaśyati",
    "chapter_position": "Chapter 2 (Sāṅkhya-Yoga (The Yoga of Knowledge)), verse 63",
    "speaker": "Krishna",
    "addressed_to": "Arjuna"
  },
  "word_by_word": [
    {
      "surface_form": "krodhāt",
      "lemma": "krodha",
      "grammar": "ablative masculine singular noun",
      "senses_attested_in_panel": [],
      "theme_lists": [],
      "surface_devanagari": "क्रोधात्"
    },
    {
      "surface_form": "bhavati",
      "lemma": "√bhū",
      "grammar": "present indicative 3rd person singular verb",
      "senses_attested_in_panel": [
        {
          "sense": "संमोहः अविवेकः कार्याकार्यविषयः",
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          "witnesses": [
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        },
        {
          "sense": "मत्परो युक्त आसीत 2",
          "school": "dvaita",
          "weight": 0.8,
          "witnesses": [
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        },
        {
          "sense": "। function playAudio(){ if(document.getElementById('slkaudio') != null) document.getElementById('slkaudio').play(); else",
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      "surface_devanagari": "भवति"
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      "surface_form": "saṃmohaḥ",
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      "senses_attested_in_panel": [
        {
          "sense": "अविवेकः कार्याकार्यविषयः",
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          "sense": "। संमोहः कृत्याकृत्यविवेकशून्यता तया सर्वं करोति। ततश्च प्रारब्धे इन्द्रियजयादिके प्रयत्ने स्मृतिभ्रंशो भवति। स्मृतिभ्रं",
          "school": "viśiṣṭādvaita",
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          "sense": "कार्याकार्यविवेकाभावरूपः",
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    {
      "surface_form": "saṃmohāt",
      "lemma": "sammoha",
      "grammar": "ablative masculine singular noun",
      "senses_attested_in_panel": [
        {
          "sense": "स्मृतिविभ्रमः शास्त्राचार्योपदेशाहितसंस्कारजनितायाः स्मृतेः स्यात् विभ्रमो भ्रंशः स्मृत्युत्पत्तिनिमित्तप्राप्तौ अनुत्प",
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      "surface_form": "bhraṃśāt",
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    },
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      "surface_form": "buddhi",
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    },
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      "surface_form": "praṇaśyati",
      "lemma": "pra-√ṇaś",
      "grammar": "present indicative 3rd person singular verb",
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        {
          "sense": "। तावदेव हि पुरुषः यावदन्तःकरणं तदीयं कार्याकार्यविषयविवेकयोग्यम्। तदयोग्यत्वे नष्ट एव पुरुषो भवति। अतः तस्यान्तःकरणस्य",
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          "sense": "मृततुल्यो भवति",
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    "advaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "shankara_2.63",
        "anandgiri_2.63"
      ],
      "score": 0.5,
      "english_rendering": "From anger arises saṃmoha (complete non-discrimination between what ought and ought not to be done) — the enraged man, bewildered, even reviles his own guru. From that saṃmoha comes smṛti-vibhrama (the non-arising of memory at the very moment its occasion presents itself) — the impressions deposited by śāstra and ācārya go unactivated. From smṛti-bhraṃśa the antaḥkaraṇa loses its capacity for viveka (discriminative fitness) — and this incapacity is precisely what buddhi-nāśa means. Once the inner instrument is rendered unfit for discerning kārya from akārya, the puruṣa simply ceases — he becomes praṇaṣṭa, unfit for any puruṣārtha whatsoever, as though annihilated.",
      "commentator": "Śaṅkarācārya"
    },
    "viśiṣṭādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "ramanuja_2.63"
      ],
      "score": 0.5,
      "english_rendering": "Anger produces saṃmoha — a total emptiness of kṛtya-akṛtya-viveka — and in that emptied state the jīva acts without restraint. The already-undertaken effort toward indriya-jaya and self-discipline then suffers smṛti-bhraṃśa: the remembrance of Bhagavān's sovereignty over all action dissolves. With that dissolution comes buddhi-nāśa — the destruction of the vyavasāya (firm resolve) directed toward ātma-jñāna and bhakti. Once that resolve is gone, the jīva sinks once more into saṃsāra, utterly lost — naṣṭa — as though never having set out.",
      "commentator": "Rāmānujācārya"
    },
    "dvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhva_2.63",
        "jayatirtha_2.63"
      ],
      "score": 0.5,
      "english_rendering": "Kṛṣṇa here names the cause of rāgādi-doṣa so it can be excised: saṃmoha is adharma-icchā — the very desire for what is against Hari's law, as the Upagītā explicitly states. Smṛti-vibhrama is the erasure of pratiṣedha-smṛti — the memory of injunctions and prohibitions that hold the jīva within dharma. Buddhi-nāśa is the total collapse of the capacity to see a fault as a fault — doṣa-buddhi-nāśa. From that ruin the jīva falls into naraka: the Hari-dependent jīva who forgets Hari's order does not merely suffer — he inverts, making narakatva his destination.",
      "commentator": "Madhvācārya"
    },
    "śuddhādvaita": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "vallabha_2.63"
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      "english_rendering": "Having shown the outer fault — failure to restrain the external senses — Kṛṣṇa now shows the inner fault: where mano-nirodha (restraint of the mind) is absent even the senses are held futilely. The mind that meditates on viṣaya produces āsakti, āsakti produces kāma, frustrated kāma ignites krodha, krodha destroys viveka, and then the smṛti of śāstra and ācārya's teaching dissolves. The vyavasāyātmikā buddhi — the resolving intelligence that is Kṛṣṇa's own gift in this very chapter — collapses. Without it the sādhaka becomes prākṛta eva, mere ordinary nature again, unrefined, as though Kṛṣṇa's prasāda had never touched him.",
      "commentator": "Vallabhācārya"
    },
    "bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "sridhara_2.63"
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      "score": 0.5,
      "english_rendering": "From krodha comes saṃmoha — the absence of kārya-akārya-viveka, the inability to tell right action from wrong. From that saṃmoha comes vibhrama of smṛti — a wavering and dislodging of the memory of what śāstra and ācārya have taught. From that smṛti-vibhrama follows nāśa of buddhi — cetanā itself is overwhelmed, as life is overcome in a tree by disease. From that buddhi-nāśa the person praṇaśyati — becomes mṛta-tulya (equivalent to the dead), no longer fit to walk the path of bhakti or dharma.",
      "commentator": "Śrīdhara Svāmī"
    },
    "advaita-bhakti": {
      "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
      "key_cross_references": [],
      "witness_passages": [
        "madhusudan_2.63"
      ],
      "score": 0.5,
      "english_rendering": "Even the sādhaka who has restrained the outer senses is not safe: if the mind still meditates on viṣaya, āsakti arises, āsakti produces kāma, and obstructed kāma becomes krodha. From krodha arises saṃmoha — the absence of kārya-akārya-viveka. From saṃmoha comes smṛti-vibhrama — the displacement of smṛti that continually tracks śāstra and ācārya-upadeśa. From smṛti-bhraṃśa comes the nāśa of aikātmyākāra-mano-vṛtti (the mental mode that cognizes non-duality) — either it cannot arise at all, or having arisen it cannot bear fruit. And from that buddhi-nāśa the puruṣa praṇaśyati — becomes unfit for every puruṣārtha — which is why the Lord's earlier injunction, 'tāni sarvāṇi saṃyamya yukta āsīta,' was entirely warranted.",
      "commentator": "Madhusūdana Sarasvatī"
    }
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    "meter": "anuṣṭubh",
    "meter_shift_from_previous": false,
    "meter_shift_to_next": false,
    "pragmatic_context": {
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      "preceding_question": "",
      "following_response": ""
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    "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
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        "date": "2026-05-03",
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  "so_what_questions": [
    "The cascade runs ध्यान → आसक्ति → काम → क्रोध → संमोह → स्मृति-भ्रंश → बुद्धि-नाश → प्रणाश across two verses: at which stage does the process become practically irreversible, and what does each school's bhāṣya say about the last recoverable moment?",
    "Śaṅkara defines buddhi-nāśa as the antaḥkaraṇa's loss of kārya-akārya-viveka-yogyatā (fitness for discrimination) rather than destruction of the organ itself — does this reading keep the door to recovery open, and how does it compare to Madhva's framing of doṣa-buddhi-nāśa as a complete inversion of moral perception?",
    "Smṛti-vibhrama is described by Śaṅkara as anutpatti (non-arising) of memory at the moment its occasion presents — why is timing, not mere forgetting, the operative catastrophe here?",
    "Madhva identifies saṃmoha explicitly as adharma-icchā (desire for what violates Hari's order) rather than mere cognitive confusion — what are the downstream consequences of this ethical rather than epistemic reading for the dvaita account of moral responsibility?",
    "Vallabha targets mano-nirodha-abhāva (failure to restrain the mind) rather than indriya-nirodha-abhāva as the deeper cause — why does this shift the locus of the pathology inward, and what does it imply for the Puṣṭi-mārga prescription?",
    "The verse ends praṇaśyati without naming a subject — Śaṅkara reads this as the puruṣa becoming purūṣārtha-ayogya (unfit for any goal of life), while Śrīdhara glosses mṛta-tulya (equivalent to the dead): are these equivalent descriptions or is one more radical than the other?",
    "Madhusūdana's synthesis locates the final buddhi-nāśa as the collapse of aikātmyākāra-mano-vṛtti — the very cognitive mode that realises non-duality: does this mean krodha structurally prevents mokṣa not by ethical failure but by epistemically blocking the specific vrtti that delivers it?"
  ],
  "everyday_applications": {
    "advaita": "Before reacting in anger, pause and ask: 'Is my antaḥkaraṇa (inner instrument) currently capable of distinguishing what should be done from what should not?' If the answer is uncertain, treat yourself as temporarily unfit for any major decision — financial, relational, professional. The Śaṅkara teaching is structural: anger does not merely distort judgment, it renders the instrument incapable. Schedule all consequential choices for after the instrument has settled, not merely after the emotion has subsided.",
    "viśiṣṭādvaita": "Rāmānuja's smṛti-bhraṃśa is the forgetting of Bhagavān's ownership of every outcome. In professional settings where credit, recognition, or territory is contested — the precise situations that generate krodha — build a daily smaraṇa (recollective practice) that explicitly recalls 'I am doing this as kainkarya (service); the result belongs to Bhagavān.' This is not pious decoration: it is a structural inoculation against the smṛti-bhraṃśa that Rāmānuja identifies as the cascade's hinge.",
    "dvaita": "Madhva's framing — saṃmoha as adharma-icchā — means the danger is not confusion but active desire for what violates dharma, masked as righteous anger. When you find yourself constructing elaborate justifications for why a particular harmful action is actually warranted, recognise this as the smṛti-vibhrama stage: pratiṣedha-smṛti (the memory of prohibitions) is already being erased. The Dvaita prescription is to name the prohibition aloud before acting — restoring the smṛti by vocalising it interrupts the cascade at its most tractable point.",
    "śuddhādvaita": "Vallabha's diagnosis targets the mind that meditates on viṣaya even after the senses are formally restrained — the person who is physically present in a bhajana but mentally rehearsing a grievance. The everyday practice is Kṛṣṇa-viṣaya dhyāna as replacement, not mere suppression: redirect the mind toward a specific remembered form, gesture, or name of Kṛṣṇa at the first sign of āsakti forming around a grievance. Āsakti → kāma → krodha is fast; the interruption must happen at the āsakti moment, before kāma consolidates.",
    "bhakti": "Śrīdhara's image — buddhi overcome as life is overcome in a diseased tree — suggests that buddhi-nāśa is visible to observers before it is visible to the one experiencing it. Cultivate relationships with two or three people who have explicit permission to say 'your viveka is not functioning right now' — not as insult but as the Śrīdhara function: an external witness who can name the stage you have entered. The teaching of the ācārya, which is the content of the smṛti that gets lost, should ideally be recoverable through a living relationship, not just memory.",
    "advaita-bhakti": "Madhusūdana's specific target is aikātmyākāra-mano-vṛtti — the mental mode that perceives non-separation. In relationships, anger generates precisely the perception of the other as separate, threatening, and opposed. The synthesis practice is: after anger has passed, deliberately recall a moment of genuine connection with the same person — not to excuse their behavior, but to restore the aikātmya-vṛtti that anger destroyed. This is not sentiment; it is the specific cognitive restoration that Madhusūdana's bhāṣya identifies as what buddhi-nāśa took away."
  },
  "primary_meaning": "Anger breeds confusion, confusion makes you forget what you know, forgetting destroys judgment, and once judgment is gone, you are lost."
}