{
 "verse_id": "14.21",
 "mūla": {
  "devanāgarī": "कैर् लिङ्गैस् त्रीन् गुणान् एतान् अतीतो भवति प्रभो | किम्-आचारः कथं चैतांस् त्रीन् गुणान् अतिवर्तते",
  "iast": "kair liṅgais trīn guṇān etān atīto bhavati prabho | kim-ācāraḥ kathaṃ caitāṃs trīn guṇān ativartate",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 21",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "kaiḥ",
   "lemma": "ka",
   "grammar": "instrumental masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कैः"
  },
  {
   "surface_form": "liṅgaiḥ",
   "lemma": "liṅga",
   "grammar": "instrumental masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "लिङ्गैः"
  },
  {
   "surface_form": "trīn",
   "lemma": "tri",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "एतान् व्याख्यातान् गुणान् अतीतः अतिक्रान्तः भवति प्रभो, किमाचारः कः अस्य आचारः इति किमाचारः कथं केन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "गुणान् एतान् अतीतः कैः लिङ्गैः कैः लक्षणैः उपलक्षितो भवति किमाचारः केन आचारेण युक्तः असौ अस्य स्वरूपावगतेः लिङ्गभूताचार",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्रीन्"
  },
  {
   "surface_form": "guṇān",
   "lemma": "guṇa",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "अतीतः अतिक्रान्तः भवति प्रभो, किमाचारः कः अस्य आचारः इति किमाचारः कथं केन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "एतान् अतीतः कैः लिङ्गैः कैः लक्षणैः उपलक्षितो भवति किमाचारः केन आचारेण युक्तः असौ अस्य स्वरूपावगतेः लिङ्गभूताचारः कीदृश",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गुणान्"
  },
  {
   "surface_form": "etān",
   "lemma": "etad",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "व्याख्यातान् गुणान् अतीतः अतिक्रान्तः भवति प्रभो, किमाचारः कः अस्य आचारः इति किमाचारः कथं केन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अतीतः कैः लिङ्गैः कैः लक्षणैः उपलक्षितो भवति किमाचारः केन आचारेण युक्तः असौ अस्य स्वरूपावगतेः लिङ्गभूताचारः कीदृशः इत्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "एतान्"
  },
  {
   "surface_form": "atītaḥ",
   "lemma": "√atī",
   "grammar": "nominative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अतीतः"
  },
  {
   "surface_form": "bhavati",
   "lemma": "√bhū",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "प्रभो, किमाचारः कः अस्य आचारः इति किमाचारः कथं केन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "किमाचारः केन आचारेण युक्तः असौ अस्य स्वरूपावगतेः लिङ्गभूताचारः कीदृशः इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "स किमाचारः कथं केनोपायेन",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "यैर्लिङ्गैः स ज्ञातुं शक्यस्तानि मे ब्रूहीत्येकः प्रश्नः",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भवति"
  },
  {
   "surface_form": "prabho",
   "lemma": "prabhu",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", किमाचारः कः अस्य आचारः इति किमाचारः कथं केन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", कैर्लिङ्गैः कीदृशैरात्मन्युत्पन्नैश्चिह्नैर्गुणातीतो देही भवतीति लक्षणप्रश्नः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "इति। क आचारोऽस्येति किमाचारः किं यथेष्टचेष्टः किंवा नियन्त्रित इति द्वितीयः प्रश्नः। कथंच केन च प्रकारेण एतांस्त्रीन्गु",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रभो"
  },
  {
   "surface_form": "kim",
   "lemma": "kim",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "किम्"
  },
  {
   "surface_form": "ācāraḥ",
   "lemma": "ācāra",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इति किमाचारः कथं केन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "आचारः"
  },
  {
   "surface_form": "katham",
   "lemma": "katham",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कथम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "etān",
   "lemma": "etad",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "व्याख्यातान् गुणान् अतीतः अतिक्रान्तः भवति प्रभो, किमाचारः कः अस्य आचारः इति किमाचारः कथं केन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अतीतः कैः लिङ्गैः कैः लक्षणैः उपलक्षितो भवति किमाचारः केन आचारेण युक्तः असौ अस्य स्वरूपावगतेः लिङ्गभूताचारः कीदृशः इत्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "एतान्"
  },
  {
   "surface_form": "trīn",
   "lemma": "tri",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "एतान् व्याख्यातान् गुणान् अतीतः अतिक्रान्तः भवति प्रभो, किमाचारः कः अस्य आचारः इति किमाचारः कथं केन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "गुणान् एतान् अतीतः कैः लिङ्गैः कैः लक्षणैः उपलक्षितो भवति किमाचारः केन आचारेण युक्तः असौ अस्य स्वरूपावगतेः लिङ्गभूताचार",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्रीन्"
  },
  {
   "surface_form": "guṇān",
   "lemma": "guṇa",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "अतीतः अतिक्रान्तः भवति प्रभो, किमाचारः कः अस्य आचारः इति किमाचारः कथं केन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "एतान् अतीतः कैः लिङ्गैः कैः लक्षणैः उपलक्षितो भवति किमाचारः केन आचारेण युक्तः असौ अस्य स्वरूपावगतेः लिङ्गभूताचारः कीदृश",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गुणान्"
  },
  {
   "surface_form": "ativartate",
   "lemma": "ati-√vṛt",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अतीत्य वर्तते",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "अतिवर्तते"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "14.20",
   "type": "next-verse continuation",
   "score": 0.8966,
   "feature_breakdown": {
    "cosine": 0.8466,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 16.9555,
    "stem_prefix": 5.0
   }
  },
  {
   "verse": "17.2",
   "type": "semantic neighbor",
   "score": 0.8849,
   "feature_breakdown": {
    "cosine": 0.8549,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 4.0481,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "17.7",
   "type": "thematic-similarity",
   "score": 0.8836,
   "feature_breakdown": {
    "cosine": 0.8436,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 2.9791,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "13.19",
   "type": "shared-vocabulary echo",
   "score": 0.8802,
   "feature_breakdown": {
    "cosine": 0.8402,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 5.8843,
    "stem_prefix": 4.0
   }
  },
  {
   "verse": "16.22",
   "type": "shared-vocabulary echo",
   "score": 0.8792,
   "feature_breakdown": {
    "cosine": 0.8492,
    "theme_graph": 0.0,
    "vocative": 0.0,
    "substring": 0.0,
    "lemma_overlap": 11.5805,
    "stem_prefix": 3.0
   }
  },
  {
   "verse": "16.21",
   "type": "thematic-similarity",
   "score": 0.875,
   "feature_breakdown": {
    "cosine": 0.845,
    "theme_graph": 0.0,
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    "lemma_overlap": 4.2688,
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  },
  {
   "verse": "2.45",
   "type": "thematic-similarity",
   "score": 0.8747,
   "feature_breakdown": {
    "cosine": 0.8447,
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   }
  },
  {
   "verse": "18.12",
   "type": "thematic-similarity",
   "score": 0.8726,
   "feature_breakdown": {
    "cosine": 0.8326,
    "theme_graph": 0.0,
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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_14.21",
    "anandgiri_14.21"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna asks: by what marks (lingaih, signs) does one recognize a person who has transcended (atitah, crossed beyond) these three gunas, O Lord (Prabho)? And what is his conduct (kim-acarah, what behavior does he exhibit)? And by what means (katham, how) does he go beyond (ativartate) all three gunas? Shankara reads this as a double question — laksana-prashna (question of marks) and upaya-prashna (question of means) — signaling that the entire following answer addresses both recognizing the jivanmukta and the jnana-path by which gunatita-state is attained.",
   "divergence_note": "Shankara explicitly parses kim-acarah as 'ko asya acarah' and katham as 'kena ca prakarena,' holding that Arjuna frames two distinct inquiries whose answers Bhagavan will supply sequentially.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.21",
    "vedantadeshika_14.21"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna's question is framed in Ramanuja's reading as a request for svarupa-avagati (knowledge of the true nature) of the gunatita — what outward marks (laksanaih) identify such a soul, and what conduct (acarah) flows from that nature as its visible expression? The gunatita is not a contentless abstraction but a devotee whose realized svarupa manifests in discernible behavior. The upaya question ('katham ativartate') points toward bhakti-yoga as the operative means, whose elaboration Bhagavan will supply.",
   "divergence_note": "Ramanuja glosses laksanaih as 'kenacara-yukto asau, svarupavagates lingabhutacarah kidrsah' — the conduct IS the laksana, not separate from it, collapsing the marks-question and the conduct-question into one.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.21",
    "jayatirtha_14.21"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna's question — *kair liṅgais* (by what marks), *kim-ācāraḥ* (what is his conduct), *kathaṃ ca ativartate* (and how does he cross beyond) — is threefold, pressing for signs, behaviour, and the very mechanics of transcendence. In *dvaita* the answer turns on *svatantra* (the independently real, self-sufficient) Hari and the *paratantra* (eternally dependent) *jīva* (the individual self). The three *guṇas* are Hari's own instruments of cosmic administration; the *jīva* does not exit them by its own power but is drawn beyond them by Hari's *anugraha* (grace), which alone breaks the *guṇa*-bind. The one who has crossed — *atīto bhavati* — bears recognisable *liṅgas* (marks): absence of self-attributed *kartṛtva* (agency), unbroken orientation toward Hari, and conduct that is pure *nimitta* (instrument) of the Lord's will. *Bheda* (real distinction) between *jīva* and Hari is never dissolved in this crossing; the *jīva* does not merge into Hari but arrives at a state of total ontological subordination, the apex of *bhakti* (devotion) as the *pañca-bheda* (the five-fold real distinction: Lord–jīva, Lord–matter, jīva–jīva, jīva–matter, matter–matter) remains real throughout. Arjuna's question thus anticipates an answer that names both the signs of *guṇātīta* status and the irreplaceable role of Hari's sovereignty in producing it.",
   "divergence_note": "Both Madhva and Jayatīrtha are silent on this verse. The reading is voiced directly from *dvaita* *siddhānta* primitives applied to the *mūla*: *svatantra*/*paratantra* asymmetry, *anugraha* as the operative cause of *guṇa*-transcendence, and the persistence of *pañca-bheda* even in the *guṇātīta* state.",
   "commentator": "Madhvacharya",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.21"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha's tika frames Arjuna's question as a jijnasa (earnest desire to know) about three interconnected things: laksana (what are the marks?), acara (what is the conduct?), and hetu (what is the cause or means — 'heturupena va'). The gunatita in Pushti-marga is one who lives in Krishna's lila-prasada, no longer bound by the gunas that constitute maya's web. The question opens the teaching on how grace (pushti) rather than personal striving is the operative upaya, and the 'marks' will be signs of that grace already at work.",
   "divergence_note": "Vallabha's tika explicitly notes 'heturupena va' — the katham-question is about the cause/means understood as prasada, not as volitional effort, differentiating his reading from Advaita's jnana-upaya.",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.21"
   ],
   "score": 0.5,
   "english_rendering": "Shridhara reads the verse as Arjuna's samyag-bubhutsana (thorough desire to understand) upon hearing in 14.20 that the gunatita 'attains amrita (immortality).' The laksana-prashna asks: what signs arise within the person (atmany utpannais cihnair) that identify the gunatita? The acara-prashna asks what conduct flows outwardly. And the upaya-prashna asks by what means (kenopayena) all three gunas are crossed. Shridhara's bhakti lens anticipates that the answer will describe a devotee whose inner freedom manifests as spontaneous, selfless engagement rather than withdrawal.",
   "divergence_note": "Shridhara explicitly reads atmany utpannais cihnaih (marks arising within the self) as the content of the laksana-question, emphasizing the interior-to-exterior direction of the gunatita's marks.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.21"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudhana structures the verse as three distinct prashnas (questions), a precision the other commentators do not make explicit. First prashna: by what marks (lingaih) is the gunatita distinguished — how can he be known? Second prashna: kim-acarah — is his conduct self-directed (yathesta-cestah) or regulated (niyantritah)? Third prashna: katham ativartate — by what means does the crossing happen? The address 'Prabho' is read by Madhusudhana as Arjuna signaling that as Bhagavan (master), Krishna is obligated by sovereignty to remove the servant's confusion — a subtle bhakti inflection within the Advaita architecture.",
   "divergence_note": "Madhusudhana's triple-prashna analysis ('ekah prashnah... dvitiyah... tritiyah') is unique to his tika and becomes the organizing grid for the answer in 14.22-25.",
   "commentator": "Madhusudhana Sarasvati"
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "प्रभो",
   "role": "supporting",
   "other_verses_in_list": [
    "11.4"
   ]
  }
 ],
 "audit_trail": {
  "substrate_version": "v2.6-frozen",
  "fitted_weights": {
   "a": 1.0,
   "b": 0.01,
   "e_v": 0.005,
   "z": 0.2,
   "h": 0.0,
   "th": 0.01
  },
  "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": [
     "atītaḥ: atī -> √atī",
     "bhavati: bhū -> √bhū",
     "ativartate: ativṛt -> ati-√vṛt"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.916205Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 9,
    "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 gunatita can be identified by external marks (lingaih), does that mean gunatita-state is observable from outside — or are the marks only visible to one who shares the same inner space?",
  "Arjuna asks BOTH 'what are his marks' AND 'what is his conduct' — are these the same question (as Ramanuja implies) or distinct (as Madhusudhana insists), and what is at stake in that difference?",
  "The upaya-question ('katham ativartate') assumes there IS a means to cross the gunas — but if the gunas are the very instrument of all action, what kind of 'means' is not itself guna-conditioned?",
  "Arjuna addresses Krishna as 'Prabho' (Lord, master) here — Madhusudhana reads this as a claim on Krishna's obligation to answer. What does calling someone 'Prabho' imply about the questioner's own position?",
  "This verse opens the gunatita-laksana catalog (14.22-25). Why does Krishna answer the marks-question first and the upaya-question last — what is the pedagogical logic of that ordering?",
  "Is the gunatita a rare yogic exemplar or is this a description of what every practitioner is progressively becoming? How does your school's answer to that question change the practical stakes of this inquiry?"
 ],
 "everyday_applications": {
  "advaita": "When you catch yourself asking 'how will I know if my practice is working?' — recognize that question as the laksana-prashna. Shankara's answer will be: the marks are freedom from reactive disturbance, not special experiences. Today, notice one moment where a situation that normally pulls you (raga) or pushes you (dvesha) did not move you. That non-movement is the mark, however faint.",
  "vishishtadvaita": "Ramanuja collapses marks and conduct into one: the gunatita's identity is visible in how he acts. In your work today, ask not 'what do I feel inside' but 'what does my conduct reveal about where I am'? The outward service (kainkarya) is itself the laksana — you know your state by watching your behavior, not by introspecting your inner silence.",
  "dvaita": "Madhva's framework says the gunatita acts as pure nimitta (instrument) of Hari with no independent agency. Practically: at the end of today, review one decision you made. Could you hold it as 'Hari acted through this body' without it feeling like an excuse or an abdication? The difference between mature surrender and passive avoidance is exactly what this verse is opening.",
  "shuddhadvaita": "Vallabha's 'heturupena' — the means is grace (pushti), not striving. Today's application: identify one area where you have been pushing hard and getting diminishing returns. Vallabha would say the gunatita's 'crossing' happens when the efforting-mind steps aside and Krishna's prasada becomes the operative force. What would it look like to stop pushing in that area for one day?",
  "bhakti": "Shridhara asks: what marks arise within (atmany utpannais cihnaih)? Before a difficult interaction today, check your interior weather. Are you entering from contraction (fear, agenda, need to win) or from expansion? The bhakti reading of gunatita marks is that expansion becomes the default interior weather — not permanent bliss, but a stable openness. Track that interior weather today as your laksana-practice.",
  "advaita-bhakti": "Madhusudhana's second prashna is the sharpest practical question: is the gunatita's conduct self-directed (yathesta-cestah) or regulated (niyantritah)? Most people assume the answer is 'regulated' — more rules, more discipline. But Madhusudhana's synthesis suggests the answer is neither: the gunatita acts from sahaja (natural spontaneity) that is neither willful nor rule-bound. Today: notice one moment where you acted well without consulting a rule or suppressing an impulse. That spontaneous rightness is what this prashna is pointing at."
 },
 "primary_meaning": "Arjuna asks: by what marks is a person who has gone beyond the three *guṇas* recognized, O Lord, and what is his conduct, and how does he cross them?"
}