{
 "verse_id": "12.10",
 "mūla": {
  "devanāgarī": "अभ्यासे ऽप्य् असमर्थो ऽसि मत्-कर्म-परमो भव | मद्-अर्थम् अपि कर्माणि कुर्वन् सिद्धिम् अवाप्स्यसि",
  "iast": "abhyāse 'py asamartho 'si mat-karma-paramo bhava | mad-artham api karmāṇi kurvan siddhim avāpsyasi",
  "chapter_position": "Chapter 12 (Bhakti-Yoga (The Yoga of Devotion)), verse 10",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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    {
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     "sense": "मत्कर्म श्रवणकीर्तनादिभागवतधर्मस्तत्परमस्तदेकनिष्ठो भव",
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   "theme_lists": [],
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  },
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   "theme_lists": [],
   "surface_devanagari": "भव"
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     "sense": "सिद्धिं सत्त्वशुद्धियोगज्ञानप्राप्तिद्वारेण अवाप्स्यसि",
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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_12.10",
    "anandgiri_12.10"
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   "score": 0.5,
   "english_rendering": "If you cannot sustain even abhyasa (repeated practice of fixing the mind on Me), then become mat-karma-parama (one for whom My action is supreme) — that is, make works dedicated to Me the primary discipline. By performing such works without self-interest, the sattva (purity) of the inner instrument is cleansed, and through that purification jnana (liberating knowledge) arises. Thus even without formal abhyasa, karma offered to Me becomes the indirect road to the same siddhi (accomplishment) — knowledge of the Self.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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   "english_rendering": "If you are unable to sustain the smriti-abhyasa (practice of continuous remembrance) enjoined above, then become mat-karma-parama — one whose highest engagement is kainkarya (loving service) constituted by My temple works: building shrines, tending gardens, lighting lamps, sweeping, sprinkling, plastering, gathering flowers, worshipping, anointing, singing My names, circumambulating, and offering salutations. By performing these works with extreme dearness (atyartha-priyatvena) for My sake, you will swiftly acquire the firm, stable chit-sthiti (establishment of the mind) in Me that is the fruit of abhyasa-yoga, and thereby attain the siddhi that is My direct vision.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
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   "english_rendering": "*Abhyāsa* (disciplined, repeated meditation on Hari) may exceed your present capacity — then let *mat-karma-parama* (having action for Hari as supreme) be your standing. The *jīva*, *paratantra* (eternally dependent) on *svatantra* Hari, cannot achieve *siddhi* (the fruit of liberation, understood in dvaita as eternal loving proximity to Viṣṇu) through autonomous striving. Yet *karmāṇi mad-artham* — every act redirected toward Hari — purifies the *jīva*'s instrument by real *bheda* (real distinction) preserved and honored: the doer remains genuinely other than the Lord, and that very otherness is the ground on which Hari's grace operates. The *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) is not dissolved by devotional action but confirmed through it — each deed offered to Hari re-enacts the *jīva*'s *paratantra* status. *Siddhim avāpsyasi*: success accrues not through the jīva's own adequacy but through Hari's sovereign pleasure, granted in accord with *taratamya* (graded ontological hierarchy), each *jīva* receiving precisely the grade of liberation proportionate to its intrinsic rank.",
   "commentator": "Madhvacharya",
   "provenance": "siddhānta_reconstruction"
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  "śuddhādvaita": {
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   "witness_passages": [
    "vallabha_12.10"
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   "english_rendering": "Vallabhacharya's bhashya is brief and imperative: if abhyasa with its asakti-sadhana (practices of detachment) is impossible, then become mat-seva-para — one wholly absorbed in puja (ritual worship) as seva to Me. Perform karma preceded by seva, and then for My sake perform further works. The accent falls on seva as the primary mode: in Pushti-marga, even the simplest act of service is Krishna's own lila (divine play) returning to itself, and no elaborated effort is required beyond complete surrender to His prasada (grace).",
   "commentator": "Vallabhacharya"
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  "bhakti": {
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   "witness_passages": [
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   "english_rendering": "Sridhara, taking the bhakti-philological line, glosses mat-karma-parama as one for whom observances done out of mat-priti (love of Me) are supreme — specifically ekadashi-upavasa (fasting on the eleventh lunar day), vrata-carya (vow-observances), and nama-sankirtana (chanting of the Name). If even abhyasa is beyond you, let the anushtana (performance) of these karmas of love be your primary practice. Performing them for My sake, you will attain moksha (liberation). The distinctive note here is that devotional observances — fasting, vows, kirtan — are themselves sufficient, with no reference to intermediate purification.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
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   "witness_passages": [
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   "english_rendering": "Madhusudana draws the two registers together: mat-karma is the bhagavata-dharma (the devotional discipline) constituted by shravana and kirtana (hearing and singing of the Lord) — these are simultaneously karma and bhakti-abhyasa. Becoming mat-karma-parama means becoming tad-eka-nishtha (solely established in that discipline). Even without the direct abhyasa of dhyana (meditation), by performing these bhagavata-dharma-karmas for My sake you will attain the siddhi that is brahma-bhava (the state of identity with Brahman) — accessed through sattva-shuddhi and then jnana-utpatti (arising of knowledge). The synthesis is precise: bhakti-karmas are the purifying vehicle, and Advaita mukti is the destination.",
   "commentator": "Madhusudana Sarasvati"
  },
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 "so_what_questions": [
  "The verse offers a descending ladder of practice — abhyasa, then mat-karma, then mere action for My sake. What does it mean that Krishna provides three rungs rather than one, and who exactly is being addressed at each level?",
  "Ramanuja lists temple services (lamp-lighting, sweeping, flower-gathering) as mat-karma. Is liturgical bodily service a full substitute for meditative practice, or only a temporary scaffold?",
  "Shankara insists siddhi here means jnana through sattva-shuddhi, not devotional proximity. Sridhara insists it means moksha through bhakti-observance. Both use the same Sanskrit word siddhi — what is at stake in this divergence of gloss?",
  "Vallabha reduces the instruction to two words: mat-seva-para. Why does Pushti-marga require so little elaboration where Ramanuja requires an eleven-item list?",
  "Madhusudana identifies shravana-kirtana as both karma and abhyasa — blurring the boundary between the two rungs. Does this synthesis dissolve the ladder or does it preserve it at a higher level?",
  "The verse ends with avapsyasi (you will attain) — a confident future indicative, not a conditional. What is the doctrinal warrant for this unconditional promise at what appears to be the least demanding rung?",
  "Each school maps mat-karma onto its own canonical practice (jnana-purification / kainkarya-seva / Hari-worship / pushti-seva / bhakti-observance / bhagavata-dharma). Does the verse constrain which mapping is legitimate, or does the phrase itself function as a bounded-polysemy node that all schools rightly inhabit?"
 ],
 "everyday_applications": {
  "advaita": "When you cannot sit for formal meditation, redirect every ordinary action — cooking, correspondence, commute — into a deliberate offering, tracking whether sattva (inner clarity) accumulates. The test is not devotional warmth but whether the mind grows quieter and less self-referential over weeks. This is Shankara's road: karma-as-purification, not karma-as-worship.",
  "vishishtadvaita": "Ramanuja's list is concrete: tend a place of worship, maintain its lamp, sweep its floor, sing its name aloud. Pick one physical act of kainkarya (loving service) and perform it daily with the felt quality of atyartha-priyatvena (as if it is the most beloved thing you do). The chit-sthiti (stable mental establishment) that eludes formal sitting often arrives through the body's repeated service before the mind catches up.",
  "dvaita": "In Madhva's framework, capacity is always a gift of Hari's will, not a personal achievement. When practice feels impossible, the honest move is to acknowledge the jiva's (individual self's) dependence and perform whatever small service is available — not because it is enough, but because dependence itself is the correct posture. Siddhi comes as grace proportioned to sincere orientation.",
  "shuddhadvaita": "Vallabha's instruction is minimal by design: seva (service) first, then action. In daily life this means beginning every task with a brief, genuine act of offering to Krishna — a flower, a word of the Name, a moment of attention — before proceeding. No elaborate technique is required. The simplicity is the point: pushti (nourishment) flows from the Lord's side, not from the complexity of the practitioner's effort.",
  "bhakti": "Sridhara names three practices available to everyone: fasting on ekadashi (the eleventh lunar day), keeping a vrata (vow-observance) that structures devotional time, and nama-sankirtana (chanting of the Name) regularly. Even if interior contemplation is inaccessible, these external observances create a devotional rhythm that shapes the inner instrument over time. Start with the one that is least effortful and let it stabilize before adding another.",
  "advaita-bhakti": "Madhusudana's synthesis offers a practical entry point: shravana (listening to sacred texts read aloud or sung) and kirtana (singing or chanting) are simultaneously devotional acts and purifying practices. Make one of these a daily non-negotiable, held as bhagavata-dharma (your primary discipline). Over time, Madhusudana promises, the sattva-shuddhi (purification) accumulates and jnana (knowledge) arises from within — the Advaita destination reached by the bhakti road."
 },
 "primary_meaning": "If steady practice is still beyond you, make all your actions an offering to Me, and by working for My sake alone you will reach the goal."
}