{
 "verse_id": "14.12",
 "mūla": {
  "devanāgarī": "लोभः प्रवृत्तिर् आरम्भः कर्मणाम् अशमः स्पृहा | रजस्य् एतानि जायन्ते विवृद्धे भरतर्षभ",
  "iast": "lobhaḥ pravṛttir ārambhaḥ karmaṇām aśamaḥ spṛhā | rajasy etāni jāyante vivṛddhe bharatarṣabha",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 12",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "lobhaḥ",
   "lemma": "lobha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "परद्रव्यादित्सा, प्रवृत्तिः प्रवर्तनं सामान्यचेष्टा, आरम्भः कस्य कर्मणाम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "स्वकीयद्रव्यस्य अत्यागशीलता",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "। स्वविषयप्राप्त्यनिवर्त्य इच्छाविशेष इति यावत्। प्रवृत्तिर्निरन्तरं प्रयतमानता। आरम्भः कर्मणां बहुवित्तव्ययायासकराणां क",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लोभः"
  },
  {
   "surface_form": "pravṛttiḥ",
   "lemma": "pravṛtti",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्रवृत्तिः"
  },
  {
   "surface_form": "ārambhaḥ",
   "lemma": "ārambha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "कस्य कर्मणाम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", कर्मणां फलसाधनभूतानां कर्मणाम् आरम्भे उद्योगः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "कर्मणां बहुवित्तव्ययायासकराणां काम्यनिषिद्धलौकिकमहागृहादिविषयाणां व्यापाराणामुद्यमः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आरम्भः"
  },
  {
   "surface_form": "karmaṇām",
   "lemma": "karman",
   "grammar": "genitive neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "। अशमः अनुपशमः, हर्षरागादिप्रवृत्तिः स्पृहा सर्वसामान्यवस्तुविषया तृष्णा -- रजसि गुणे विवृद्धे एतानि लिङ्गानि जायन्ते हे",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "आरम्भे उद्योगः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    }
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   "theme_lists": [],
   "surface_devanagari": "कर्मणाम्"
  },
  {
   "surface_form": "aśamaḥ",
   "lemma": "aśama",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "अनुपशमः, हर्षरागादिप्रवृत्तिः स्पृहा सर्वसामान्यवस्तुविषया तृष्णा -- रजसि गुणे विवृद्धे एतानि लिङ्गानि जायन्ते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": "इन्द्रियानुपरतिः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "इदं कृत्वा इदं करिष्यामीत्यादिसंकल्पविकल्पानुपरमः, स्पृहा उच्चावचेषु दृष्टमात्रेषु वस्तुष्वितस्ततो जिघृक्षा, रजसि प्रवृ",
     "school": "bhakti",
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     "witnesses": [
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   ],
   "theme_lists": [],
   "surface_devanagari": "अशमः"
  },
  {
   "surface_form": "spṛhā",
   "lemma": "spṛhā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सर्वसामान्यवस्तुविषया तृष्णा -- रजसि गुणे विवृद्धे एतानि लिङ्गानि जायन्ते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "विषयेच्छा",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "उच्चावचेषु दृष्टमात्रेषु वस्तुष्वितस्ततो जिघृक्षा, रजसि प्रवृद्धे सति एतानि लिङ्गानि जायन्ते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    },
    {
     "sense": "उच्चावचेषु परधनेषु दृष्टमात्रेषु येनकेनाप्युपायेनोपादित्सा",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "स्पृहा"
  },
  {
   "surface_form": "rajasi",
   "lemma": "rajas",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "रजसि"
  },
  {
   "surface_form": "etāni",
   "lemma": "etad",
   "grammar": "nominative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "लिङ्गानि जायन्ते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": "रजसि प्रवृद्धे जायन्ते",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "लिङ्गानि जायन्ते",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    },
    {
     "sense": "रागात्मकानि लिङ्गानि जायन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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   "theme_lists": [],
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  {
   "surface_form": "jāyante",
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   "grammar": "present indicative 3rd person plural verb",
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    {
     "sense": "हे भरतर्षभ",
     "school": "advaita",
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     "witnesses": [
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    },
    {
     "sense": "। यदा लोभादयो वर्तन्ते, तदा रजः प्रवृद्धम् इति विद्याद् इत्यर्थः।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
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    },
    {
     "sense": "। एतैर्लिङ्गै रजोगुणस्य वृद्धिं विद्यादित्यर्थः।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "। हे भरतर्षभ, एतैर्लिङ्गैर्विवृद्धं रजो जानीयादित्यर्थः।",
     "school": "advaita-bhakti",
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     "witnesses": [
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  },
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   "grammar": "locative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "एतानि लिङ्गानि जायन्ते",
     "school": "advaita",
     "weight": 0.8,
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    },
    {
     "sense": "एतानि रागात्मकानि लिङ्गानि जायन्ते",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
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   "theme_lists": [],
   "surface_devanagari": "विवृद्धे"
  },
  {
   "surface_form": "bharata",
   "lemma": "bharata",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भरत"
  },
  {
   "surface_form": "ṛṣabha",
   "lemma": "ṛṣabha",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ऋषभ"
  }
 ],
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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_14.12",
    "anandgiri_14.12"
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   "score": 0.5,
   "english_rendering": "When rajas (the guna of agitation) intensifies, five signs arise: lobha (greed — coveting another's wealth), pravrtti (general restless activity), arambha (initiating karma-laden projects), asama (absence of quietude — the surge of harsaraga), and sprha (craving for all objects indiscriminately). Sankara reads each term diagnostically: these are linga (marks) that expose which guna dominates, not moral failures in themselves. For the jnana-marga aspirant, recognising these as rajasic signatures is the first move toward niskama-karma and ultimately toward viveka-vairagya that prepares the chitta for brahma-jnana."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.12",
    "vedantadeshika_14.12"
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   "score": 0.5,
   "english_rendering": "Ramanuja distinguishes the five signs with precision: lobha here is atyaga-silata (the disposition never to release what one holds), pravrtti is the nature of motion even without a purpose (purposeless restlessness), arambha is udyoga (energetic initiative) toward karma that is treated as the means to a desired fruit, asama is indriya-anuparati (the senses' refusal to withdraw), and sprha is visayeccha (desire for sensory objects). When these appear, one should know that rajas has grown dominant. In Ramanuja's frame, rajas-bondage prevents the soul from orienting its action as kainkarya (service) to Bhagavan; recognising the linga is the beginning of reorienting every act as an offering."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.12",
    "jayatirtha_14.12"
   ],
   "score": 0.5,
   "english_rendering": "*Lobha* (greed), *pravṛtti* (activity), *ārambhaḥ* (undertaking of actions), *aśamaḥ* (absence of inner stillness), and *spṛhā* (craving) — these arise, O best of the Bharatas, when *rajas* (the quality of agitation and drive) grows dominant. Each sign marks the *paratantra* *jīva* (the eternally dependent individual self) falling under the sway of *prakṛti* rather than resting in its natural condition of subordination to *svatantra* Hari (the independently real Lord). *Rajas* is a *guṇa* of *prakṛti*, real and distinct from the *jīva* and from Hari — *pañca-bheda* (the five-fold real distinction) is not suspended when the *guṇas* operate; it is precisely what makes their operation on the *jīva* intelligible. When *rajas* is *vivṛddhe* (swollen, increased), these five surge outward: greed redirects the *jīva*'s longing away from Hari; restless activity and repeated undertakings substitute *karma* born of desire for *karma* offered in *bhakti* (devotion as ontological subordination to the Lord); the loss of *śama* (inner quietude) scatters the *jīva*'s dependent being into *prakṛti*'s momentum; *spṛhā* anchors the self to the objects of the lower order rather than to Hari's *anugraha* (grace). Recognition of these five in oneself is not cause for despair but for redirection: the *taratamya* (graded ontological hierarchy) remains in place, and Hari's sovereignty over *prakṛti* and *jīva* alike is uncompromised even when *rajas* holds sway.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.12"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's bhashya is terse and reframes the terms devotionally: lobha is karpaṇya (mean-spiritedness, the soul's petty clinging), pravrtti is the intrinsic nature of the conditioned soul to keep moving even without aim, and arambha is udyoga (the impulse to initiate projects). In Suddhadvaita, even rajasic energy belongs to Krsna's lila-prasada; however, when the soul mistakes its rajasic momentum for self-generated agency rather than Krsna's gift, bondage arises. The five signs are not simply to be condemned but to be returned — surrendered back to Krsna as the only real agent, transforming rajasic agitation into the energy of pushti-bhakti."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.12"
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   "score": 0.5,
   "english_rendering": "Sridhara Svami, reading bhakti-philologically, gives the richest phenomenological description: lobha is the craving that keeps growing even when wealth repeatedly arrives; pravrtti is the state of always-doing, the inability to be still; arambha is the drive to build houses and undertake large projects; asama is the ceaseless inner chatter of 'I have done this, now I will do that' — the mental stream of sankalpa-vikalpa that never pauses; and sprha is the darting desire to grab at objects high and low the moment they come into view. When rajas (rajo-guna) intensifies, these five linga appear together — and conversely, their presence is itself evidence that rajas is dominant. For the bhakta, naming them clearly is the act of discrimination that opens space for Bhagavan's grace to enter."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.12"
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   "score": 0.5,
   "english_rendering": "Madhusudan Sarasvati synthesises both registers with philosophical precision and devotional warmth. Lobha is the craving that intensifies with every large acquisition rather than diminishing — it is a special form of iccha (desire) that no fulfilment can extinguish. Pravrtti is the state of ceaseless striving (nirantaram prayatamanata). Arambha is the drive to undertake large, costly, effortful projects — kamya (desire-driven) and laukika (worldly) — the building of mansions and grand enterprises. Asama is the unbroken stream of sankalpa (resolve-and-revision) — 'having done this, I will do that' — which never rests. Sprha is the acquisitive gaze at others' wealth — the desire to obtain it by any means. When rajas (ragaatmaka, the guna of attachment-drive) intensifies, these ragaatmaka linga arise. O Bharatarsabha, through these signs one should recognise the growth of rajas — and, in Madhusudan's synthesis, one should turn precisely this rajasic energy toward Krsna-bhakti, where it becomes the fuel of loving seva rather than the chain of samsara."
  }
 },
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  "pragmatic_context": {
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   "following_response": ""
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 },
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
    "bg-vedantadeshika",
    "bg-vallabha",
    "bg-jayatirtha",
    "bg-anandgiri",
    "bg-sridhara",
    "bg-madhusudan"
   ]
  },
  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
  "word_by_word_parser": "ByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)",
  "post_generation_repairs": [
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "jāyante: jan -> √jan",
     "vivṛddhe: vivṛdh -> vi-√vṛdh"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.907625Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 7,
    "substitution": "? -> ,",
    "root_cause": "ITRANS '\\,' (literal-comma escape) in sd_bgshankarabhashya.itx corrupted to '?' during upstream HTML pipeline at gitasupersite; propagated through h_c_panel/commentaries/bg_*.jsonl into substrate.",
    "verification_source": "sonos-paper/samvad_db/sources/sd_bgshankarabhashya.itx"
   }
  ]
 },
 "so_what_questions": [
  "If the verse says lobha (greed) and sprha (craving) are both rajasic signs, what is the difference between them — and does the tradition give any method for distinguishing which is operating in a given moment?",
  "Ramsukhdas and Sridhara both describe pravrtti as compulsive activity; but Ramanuja says even purposeless motion is a sign of rajas — so when does dedicated, purpose-driven work become rajasic rather than sattvic?",
  "The verse lists arambha (initiation of projects) as a rajasic sign — but the Gita also asks Arjuna to act. How does the tradition distinguish rajasic arambha from the proper initiation of dharma-driven action?",
  "Asama (absence of quietude) is defined as the unending stream of sankalpa-vikalpa — but sankalpa is also the formal intention required before any Vedic rite. What resolves this apparent tension?",
  "All six schools agree these five are linga (marks) of rajas in dominance. Are they causes of rajasic increase, effects of it, or both simultaneously — and does the answer change the practical strategy for working with them?",
  "Madhusudan says lobha grows with every large acquisition rather than diminishing. Is there a point on this curve where the tradition says the rajasic momentum becomes genuinely irreversible — or is return always possible?",
  "Sridhara's description of sprha is specifically kinetic — desire ignited by seeing. Does the tradition have a practice-level response to visually-triggered craving that is distinct from the response to memory-driven or imagination-driven craving?"
 ],
 "everyday_applications": {
  "advaita": "Notice when completing one task immediately generates three new ambitions: that succession-without-rest is rajasic asama. The Advaita discipline is to pause between completion and next initiative, letting the buddhi (discriminating intellect) assess whether the next action arises from viveka or from restless momentum.",
  "viśiṣṭādvaita": "Before starting a significant project, check the motive: is it initiated as kainkarya (dedicated service to Bhagavan) or as a personal fruit-seeking enterprise? Ramanuja's criterion for arambha: if the project could be joyfully surrendered mid-course if Bhagavan's will redirected you, it is Vaisnava dharma; if abandoning it would feel like personal loss, rajas is the driver.",
  "dvaita": "When you notice lobha arising — the impulse to hold rather than release — treat it as a signal that the jiva is momentarily forgetting its dependence on Hari. The Dvaita practice is explicit acknowledgement: 'this energy belongs to Hari; I am misidentifying it as mine.' The recognition itself begins the reorientation.",
  "śuddhādvaita": "Vallabha's application: when rajasic pravrtti (purposeless restless motion) arises, do not fight it — offer the energy directly to Krsna. Transform the momentum of lobha and sprha into the momentum of seva. The Pustimarga discipline does not first stop activity and then redirect it; it redirects without stopping, keeping the flow moving toward the beloved.",
  "bhakti": "Sridhara's linga-list is a practical checklist: at the end of each day, review whether lobha (craving grew despite gains), pravrtti (compulsive busyness), arambha (new large projects started impulsively), asama (mind churning with plans), or sprha (grasping at things seen) were dominant. Naming them without self-criticism is itself a bhakti-practice — it brings them before Bhagavan's gaze rather than keeping them in the shadow of self-justification.",
  "advaita-bhakti": "Madhusudan's synthesis: use the precision of Advaita to name which of the five signs is present (do not blend them — each has a distinct texture), then use the bhakti response to redirect. Lobha and sprha point to the object-seeking quality of the heart; offer that seeking to Krsna. Pravrtti and arambha point to rajasic energy in motion; let Krsna's seva absorb the momentum. Asama points to the sankalpa-stream; replace the next sankalpa with a bhakti intention rather than suppressing the stream entirely."
 },
 "primary_meaning": "When rajas grows strong, five signs appear: greed, restless activity, compulsive new undertakings, loss of inner quiet, and craving."
}