Dying in rajas, one is born among those attached to action; dying in tamas, one is born in the wombs of the deluded. Shankara sees this as the continuing cycle of samsara for those who have not realized the Self. Ramanuja reads it as the soul receiving the body appropriate to its gunas under God's governance. The Bhakti tradition uses this to motivate devotional practice that ensures a blessed departure. Madhva teaches these are real consequences of real mental states at death, administered by God's justice. Abhinavagupta reads this as degrees of consciousness's contraction at departure — rajasic leading to restless realms, tamasic to maximally contracted states. Vallabha sees this as motivation for devotion, since without God's grace even good people may die in unfavorable states. Tilak underscores the importance of consistent lifelong practice that shapes the death-moment. Vivekananda teaches that the dominant mental state at death reflects the dominant state in life — focus on purifying consciousness now.