{
 "verse_id": "14.26",
 "mūla": {
  "devanāgarī": "मां च यो ऽव्यभिचारेण भक्ति-योगेन सेवते | स गुणान् समतीत्यैतान् ब्रह्म-भूयाय कल्पते",
  "iast": "māṃ ca yo 'vyabhicāreṇa bhakti-yogena sevate | sa guṇān samatītyaitān brahma-bhūyāya kalpate",
  "chapter_position": "Chapter 14 (Guṇatraya-Vibhāga-Yoga (The Yoga of Distinction of the Three Qualities)), verse 26",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "mām",
   "lemma": "mad",
   "grammar": "accusative singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "माम्"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "yaḥ",
   "lemma": "yad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यः"
  },
  {
   "surface_form": "avyabhicāreṇa",
   "lemma": "avyabhicāra",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अव्यभिचारेण"
  },
  {
   "surface_form": "bhakti",
   "lemma": "bhakti",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भक्ति"
  },
  {
   "surface_form": "yogena",
   "lemma": "yoga",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "योगेन"
  },
  {
   "surface_form": "sevate",
   "lemma": "√sev",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", सः गुणान् समतीत्य एतान् यथोक्तान् ब्रह्मभूयाय, भवनं भूयः, ब्रह्मभूयाय ब्रह्मभवनाय मोक्षाय कल्पते समर्थो भवति इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": ", स एतान् सत्त्वादीन् गुणान् दुरत्ययान् अतीत्य ब्रह्मभूयाय ब्रह्मत्वाय कल्पते ब्रह्मभावयोग्यो भवति, यथावस्थितम् आत्मानम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": ", स गुणानेतानतीत्य ब्रह्मभूयायाक्षरब्रह्मभावाय कल्पते",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "स एतान्गुणान्समतीत्य सम्यगतिक्रम्य ब्रह्मभूयाय ब्रह्मभावाय मोक्षाय कल्पते योग्यो भवति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सदा चिन्तयति स मद्भक्त एतान् प्रागुक्तान् गुणान् समतीत्य,सम्यगतिक्रम्य द्वैतदर्शनेन बाधित्वा ब्रह्मभूयाय ब्रह्मभवनाय मो",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सेवते"
  },
  {
   "surface_form": "sa",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "guṇān",
   "lemma": "guṇa",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "समतीत्य एतान् यथोक्तान् ब्रह्मभूयाय, भवनं भूयः, ब्रह्मभूयाय ब्रह्मभवनाय मोक्षाय कल्पते समर्थो भवति इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "दुरत्ययान् अतीत्य ब्रह्मभूयाय ब्रह्मत्वाय कल्पते ब्रह्मभावयोग्यो भवति, यथावस्थितम् आत्मानम् अमृतम् अव्ययं प्राप्नोति इत",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "समतीत्य,सम्यगतिक्रम्य द्वैतदर्शनेन बाधित्वा ब्रह्मभूयाय ब्रह्मभवनाय मोक्षाय कल्पते समर्थो भवति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "गुणान्"
  },
  {
   "surface_form": "samatītya",
   "lemma": "samatī",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "एतान् यथोक्तान् ब्रह्मभूयाय, भवनं भूयः, ब्रह्मभूयाय ब्रह्मभवनाय मोक्षाय कल्पते समर्थो भवति इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ",सम्यगतिक्रम्य द्वैतदर्शनेन बाधित्वा ब्रह्मभूयाय ब्रह्मभवनाय मोक्षाय कल्पते समर्थो भवति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "समतीत्य"
  },
  {
   "surface_form": "etān",
   "lemma": "etad",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एतान्"
  },
  {
   "surface_form": "brahma",
   "lemma": "brahman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ब्रह्म"
  },
  {
   "surface_form": "bhūyāya",
   "lemma": "bhūya",
   "grammar": "dative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "भवाय।",
     "school": "dvaita",
     "weight": 0.8,
     "witnesses": [
      "madhva"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भूयाय"
  },
  {
   "surface_form": "kalpate",
   "lemma": "√kṛp",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "समर्थो भवति इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "ब्रह्मभावयोग्यो भवति, यथावस्थितम् आत्मानम् अमृतम् अव्ययं प्राप्नोति इत्यर्थः",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "। एतेन अव्यभिचारिभक्तिमर्यादया सेवतामपि ब्रह्मात्मप्राप्तिरुक्तानुषङ्गिकी अव्यभिचारिभक्तियोगोक्तिः। यथा च श्रुतौ -- यो व",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "योग्यो भवति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "समर्थो भवति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कल्पते"
  }
 ],
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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_14.26",
    "anandgiri_14.26"
   ],
   "score": 0.5,
   "english_rendering": "Shankara opens with a terse identification: 'mam' (me) here names Ishvara-Narayana, the inner witness seated in all hearts — not a personal beloved but the unqualified ground. Avyabhicharena (without deviation) modifies bhakti-yoga, meaning one-pointed practice that never slips into object-worship; the yati (renunciant) or karmakanda practitioner who so serves transcends (samatitya) these three gunas already described. The fruit — brahma-bhuyaya kalpate — means 'becomes fit for brahma-bhavana,' which Shankara glosses directly as moksha: not a new state entered but the recognition of what already is, achieved through the instrument of steady devotion sublimated into jnana.",
   "divergence_note": "samartho bhavati — 'becomes capable' read as adhikara for jnana-nishtha, not as a separate devotional attainment",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_14.26",
    "vedantadeshika_14.26"
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   "score": 0.5,
   "english_rendering": "Ramanuja makes a pointed transition: mere intellectual discrimination of prakriti from atman (as taught in 14.19) is insufficient, because beginningless opposing samskaras can overwhelm it. The true means is bhakti-yoga of the ekantika (exclusively dedicated) kind directed at Bhagavan, who is satya-sankalpa (of true resolve) and paramakaru?ika (supremely compassionate), the ocean of affection toward those who take refuge. One who so serves crosses these duraaataya (hard-to-cross) gunas and becomes fit for brahma-tvaya — Ramanuja specifies this as recovering the jiva's own authentic immortal self (amritam avyayam), distinct from but inseparable from Bhagavan.",
   "divergence_note": "brahma-bhuyaya read as brahmatvaya — the jiva's own constitutional purity restored, not merger with nirguna Brahman",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_14.26",
    "jayatirtha_14.26"
   ],
   "score": 0.5,
   "english_rendering": "Madhva compresses his commentary with characteristic polemical precision: 'brahma-bhuya' means attaining priyatva (dearness) to Bhagavan comparable to that of Brahma and Prakriti — an honorific proximity, not ontological identity. He guards the eternal distinction with a Padma Purana citation: 'neither bound nor liberated souls are as dear to Hari as Rama,' which anchors even the highest bhakta's attainment within a hierarchy of dearest ones. The jiva who serves with avyabhichara (undeviating) bhakti-yoga achieves the supreme closeness to Hari that befits its category, no more and no less.",
   "divergence_note": "brahma-bhuyaya glossed as bhagavat-priyatvam — dearness to Bhagavan, not brahma-sameness; jiva-brahma distinction never collapses",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_14.26"
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   "score": 0.5,
   "english_rendering": "Vallabha frames the verse as the crowning statement of the bhakti-margiya path: the Purushottama (highest Person, beyond even aksara-Brahman) is served through sneha-yoga — bhakti as pure affection, not technique. Avyabhicharena here means sarvatmana (with one's entire being) and aikantika (singularly directed); such service transcends the gunas and yields brahma-bhuyaya glossed as aksara-brahma-bhava — the state of imperishable Brahman. A Mundaka Upanishad citation seals the argument: this and this alone is the bridge to immortality. For Vallabha, Pushtimarga is not a ladder to Brahman but the direct living-in of Krsna's lila-prasada.",
   "divergence_note": "sneha-yoga as the operative term; aksara-brahma-bhava as the fruit, subordinated to relationship with Purushottama",
   "commentator": "Vallabhacharya"
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_14.26"
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   "score": 0.5,
   "english_rendering": "Sridhara treats this verse as the direct answer to the third question of Chapter 14 — 'how does one cross the gunas?' The 'ca' (and) particle functions as avadharana (emphasis/restriction): it is precisely and only through ekanta-bhakti-yoga directed at Parameshvara Sri Narayana that crossing occurs. Sridhara's gloss is philologically balanced: samatitya means 'having fully crossed over' (samyag-atikramya), and brahma-bhuyaya is parsed as brahma-bhavaya mokshaya — fit for liberation understood as the state of Brahman. The rendering is the most straightforwardly integrative: devotion to the personal Lord and liberation as Brahman are held without tension.",
   "divergence_note": "samyag-atikramya and brahma-bhavaya mokshaya — complete crossing, moksha as goal, no polemical edge",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_14.26"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana names the verse as the answer to the third of three sequential questions, and his synthesis is explicit: 'mam' identifies Ishvara-Narayana, the antaryamin (inner controller), who entered apparent jiva-hood through maya — and simultaneously the paramananda-ghana Bhagavan Vasudeva. Avyabhicharena bhakti-yoga here is precisely the bhakti of Chapter 12 (dvadashaadhyayokta) — paramaprem-alaksana, defined by supreme love. Such a devotee crosses the gunas samatitya — Madhusudana glosses this as 'having contradicted the dvaitadarsana (appearance of duality) by its sublation.' Brahma-bhuyaya is liberation. The signature line: 'constant meditation on Bhagavan alone is the means to transcend the gunas' — holding bhakti and Advaita in a single breath.",
   "divergence_note": "dvaitadarsana baadhitvaa — sublating duality as the mode of guna-crossing; bhakti of Ch.12 as the operative definition",
   "commentator": "Madhusudana Sarasvati"
  },
  "visistadvaita": {
   "score": 0.5
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  "suddhadvait": {
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  }
 },
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   "preceding_question": "",
   "following_response": ""
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 },
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 ],
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
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    "bg-madhusudan"
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  "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)",
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   {
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   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.920084Z",
    "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 avyabhicharena (without deviation) is the condition, what counts as deviation — distraction of mind, mixed motivation, or lapse into sense-identification — and how does each school diagnose the failure mode differently?",
  "Brahma-bhuyaya is rendered as moksha by Shankara, brahmatvaya by Ramanuja, bhagavat-priyatva by Madhva, aksara-brahma-bhava by Vallabha, and brahma-bhavaya by Sridhara — are these genuinely different final states or different vocabularies for the same crossing?",
  "The verse places bhakti-yoga as the means to guna-transcendence, but Chapter 14 has been describing knowledge of the gunas — does the shift to bhakti represent a replacement of the jnana path or its culmination?",
  "Who is the 'mam' — Ishvara-in-all-hearts (Shankara), Bhagavan of true resolve (Ramanuja), Hari whose dearness is hierarchical (Madhva), Purushottama beyond aksara (Vallabha), or Sri Narayana as personal Lord (Sridhara)? Each identification reshapes what 'service' means.",
  "Kalpate means 'becomes fit for' — not 'achieves.' Does the verse describe a completed crossing or a capacity that still requires further ripening, and how do the schools differ on this?",
  "The verse is addressed to Arjuna but the third-person 'yah... sah' (whoever... he) makes it a universal law. What is the significance of this pivot from personal teaching to universal statement at the close of the guna chapter?"
 ],
 "everyday_applications": {
  "advaita": "Treat every repeated daily action — morning prayer, professional work, family care — as one long samadhi-drill: the point is not the object of devotion but the unbroken continuity of attention. Every lapse into 'I want this outcome' is a vyabhichara (deviation); noticing the lapse and returning without drama is the practice. The guna-crossing is already happening in the returning, not in the perfect performance.",
  "visistadvaita": "Cultivate the texture of relationship with Bhagavan as you would with someone you trust completely — bring your actual difficulty (the beginningless opposing samskaras Ramanuja names) rather than a polished performance. Ekantika bhakti is exclusive not by suppressing love for others but by routing all love through the one who is satya-sankalpa: every person you care for is held within that ocean of affection, not competing with it.",
  "dvaita": "Resist the flattening impulse that says 'we are all one' or 'my realization equals Brahman.' Madhva's brahma-bhuya as priyatva offers a more honest aspiration: become the kind of devotee whose company Hari seeks, not the kind who claims to be Hari. Rank yourself honestly in the hierarchy of dedication — not with self-contempt but with the precision that keeps the practice real and the goal distinct from ego-inflation.",
  "suddhadvait": "Vallabha's sneha-yoga means the entry point is affection, not technique. If formal sadhana (practice) feels dry, go back to what you actually love about Krsna — a story, a name, a moment of beauty in his lila. Avyabhicharena (without deviation) is not enforced through discipline alone but through the natural constancy of genuine love: you do not need to remind yourself to think of someone you love. Cultivate that quality of caring until the guna-fabric loses its grip.",
  "bhakti": "Sridhara's balanced reading permits a practical integration: bring your daily irritations (tamas-drag, rajas-urgency, sattva-pride) directly into the devotional frame rather than waiting to be free of them first. The crossing is not a precondition for service but the result of it. Serve Sri Narayana with the mind and emotions you have today, ekanta (single-pointed) in intention even when scattered in feeling, and let the samyag-atikramya (complete crossing) be the arc rather than the starting point.",
  "advaita-bhakti": "Madhusudana's synthesis licenses a double move in contemplative life: use the bhakti of Chapter 12 — paramaprem-alaksana, supreme love — as the daily felt-current, and let Advaita insight (that the beloved Vasudeva is also the antaryamin within you) dissolve the subtle grasping that even devotion can generate. The 'constant meditation' he recommends is not repetition of a formula but a continuous softening of the dvaitadarsana (sense of separation) that love itself performs when it deepens."
 },
 "primary_meaning": "Serve Krishna with unfaltering devotion and you cross beyond all three gunas, becoming fit for Brahman."
}