{
 "verse_id": "17.2",
 "mūla": {
  "devanāgarī": "त्रि-विधा भवति श्रद्धा देहिनां सा स्वभाव-जा | सात्त्विकी राजसी चैव तामसी चेति तां शृणु",
  "iast": "tri-vidhā bhavati śraddhā dehināṃ sā svabhāva-jā | sāttvikī rājasī caiva tāmasī ceti tāṃ śṛṇu",
  "chapter_position": "Chapter 17 (Śraddhātraya-Vibhāga-Yoga (The Yoga of Distinction of Threefold Faith)), verse 2",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "tri",
   "lemma": "tri",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्रि"
  },
  {
   "surface_form": "vidhā",
   "lemma": "vidha",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विधा"
  },
  {
   "surface_form": "bhavati",
   "lemma": "√bhū",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "श्रद्धा, यस्यां निष्ठायां त्वं पृच्छसि, देहिनां शरीरिणां सा स्वभावजा जन्मान्तरकृतः धर्मादिसंस्कारः मरणकाले अभिव्यक्तः स",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सा च स्वभावजा -- स्वभावः स्वासाधारणो भावः, प्राचीनवासनानिमित्तः तत्तद्रुचिविशेषः, यत्र रुचिः तत्र श्रद्धा जायते। श्रद्ध",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "सात्त्विकी राजसी तामसी चेति मत्तस्तां श्रृणु",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। तत्र हेतुः। स्वभावजा स्वभावः पूर्वकर्मसंस्कारस्तस्माज्जाता स्वभावजा। स्वभावमन्यथा कर्तुं समर्थं हि शास्त्रोक्तं विवेकज",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भवति"
  },
  {
   "surface_form": "śraddhā",
   "lemma": "śraddhā",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", यस्यां निष्ठायां त्वं पृच्छसि, देहिनां शरीरिणां सा स्वभावजा जन्मान्तरकृतः धर्मादिसंस्कारः मरणकाले अभिव्यक्तः स्वभावः उ",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    {
     "sense": "त्रिविधा भवति सा",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "सा त्रिविधा भवति सात्त्विकी राजसी तामसी चेति मत्तस्तां श्रृणु",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "। लोकाचारमात्रेण तु प्रवर्तमानानां देहिनां या श्रद्धा सा तु सात्त्विकी राजसी तामसी चेति त्रिविधा भवति। तत्र हेतुः। स्वभा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "श्रद्धा"
  },
  {
   "surface_form": "dehinām",
   "lemma": "dehin",
   "grammar": "genitive masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "देहिनाम्"
  },
  {
   "surface_form": "sā",
   "lemma": "tad",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सा"
  },
  {
   "surface_form": "svabhāva",
   "lemma": "svabhāva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्वभाव"
  },
  {
   "surface_form": "jā",
   "lemma": "ja",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "जा"
  },
  {
   "surface_form": "sāttvikī",
   "lemma": "sāttvika",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "सत्त्वनिर्वृत्ता देवपूजादिविषया राजसी रजोनिर्वृत्ता यक्षरक्षःपूजादिविषया तामसी तमोनिर्वृत्ता प्रेतपिशाचादिपूजाविषया एवं",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "राजसी तामसी",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "राजसी तामसी चेति मत्तस्तां श्रृणु",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "एकविधैव श्रद्धा",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "राजसी तामसी च",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "सात्त्विकी"
  },
  {
   "surface_form": "rājasī",
   "lemma": "rājasa",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "रजोनिर्वृत्ता यक्षरक्षःपूजादिविषया तामसी तमोनिर्वृत्ता प्रेतपिशाचादिपूजाविषया एवं त्रिविधां ताम् उच्यमानां श्रद्धां शृण",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तामसी च इति त्रिविधा। ताम् इमां श्रद्धां श्रृणु। सा श्रद्धा यत्स्वभावा तं स्वभावं श्रृणु इति अर्थः।",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "तामसी चेति मत्तस्तां श्रृणु",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "तामसी चेति त्रिविधा भवति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "तामसी च",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "राजसी"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "tāmasī",
   "lemma": "tāmasa",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "तमोनिर्वृत्ता प्रेतपिशाचादिपूजाविषया एवं त्रिविधां ताम् उच्यमानां श्रद्धां शृणु अवधारय",
     "school": "advaita",
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     "sense": "च इति त्रिविधा",
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    },
    {
     "sense": "चेति मत्तस्तां श्रृणु",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
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    },
    {
     "sense": "चेति त्रिविधा भवति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "च। कारणानुरूपत्वात्कार्यस्य। या त्वारब्धे जन्मनि शास्त्रसंस्कारमात्रजा विदुषां सा कारणैकरूपत्वादेकरूपा सात्त्विक्येव न",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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   "theme_lists": [],
   "surface_devanagari": "तामसी"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "tām",
   "lemma": "tad",
   "grammar": "accusative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ताम्"
  },
  {
   "surface_form": "śṛṇu",
   "lemma": "śru",
   "grammar": "present imperative 2nd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "अवधारय",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "। श्रुत्वा च देवासुरभावं स्वयमेवावधारयेत्यर्थः।",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
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   "theme_lists": [],
   "surface_devanagari": "शृणु"
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 ],
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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_17.2",
    "anandgiri_17.2"
   ],
   "score": 0.5,
   "english_rendering": "Shraddha (faith) is of three kinds in all embodied beings, each arising from svabhava (one's own nature) — the accumulated dharmic impressions (samskaras) of previous births, which become manifest at the time of death. The sattvika variety orients the person toward worship of the devas; the rajasa toward yakshas and rakshasas; and the tamasa toward pretas and pisacas. Shankara's point is diagnostic: until discriminative knowledge (viveka) purifies the svabhava, shraddha follows the guna-configuration blindly, binding the jiva to samsara rather than releasing it into jnana.",
   "divergence_note": "Shankara: 'janmantarakrtah dharmadisamskarah maranakale abhivyaktah svabhavah ucyate' — the nature declared from prior-life dharmic impressions, made manifest at death."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_17.2",
    "vedantadeshika_17.2"
   ],
   "score": 0.5,
   "english_rendering": "Bhagavan declares that each embodied soul's shraddha is rooted in vasanas (prior-life tendencies) which generate ruchi (distinctive relish) — and wherever ruchi is, there shraddha is born. These vasanas are not the soul's intrinsic nature but are guna-born qualities acquired through contact with the body, senses, and mind. Ramanuja therefore frames the three kinds of shraddha not as metaphysical categories but as directional tendencies of the soul's kainkarya (service-impulse), showing which embodied instrument the jiva is working through on its way toward Bhagavan.",
   "divergence_note": "Ramanuja: 'svabhavah svasa dharano bhavah, pracinavasananimitah tattadrucivisesah' — svabhava is one's own distinct nature, the particular relish born of prior vasanas."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_17.2",
    "jayatirtha_17.2"
   ],
   "score": 0.5,
   "english_rendering": "The Lord distinguishes (vibhajya) the threefold faith precisely to show that jivas are constitutionally differentiated from one another and from Hari. Shraddha is a function of the jiva's eternal, particular nature (svabhava) — not a defect to be dissolved, but a revelation of its dependent ontological station. The tamasa and rajasa jivas worship entities other than Hari because their svabhava is oriented away from Him; sattvika jivas, by the grace of Hari, orient their shraddha toward the Supreme.",
   "divergence_note": "Madhva's gloss is minimal: 'ato vibhajya aha — trividhety adina' — he therefore proceeds to distinguish, beginning with 'trividha.' The differentiation itself is the doctrinal point."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_17.2"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads this verse against the backdrop of the asura who has abandoned shastra-vidhi: for those still bound by the triple-guna svabhava, the shastriya knowledge capable of transforming that svabhava is absent. The shraddha that remains is therefore purely svabhava-born — a function of Krsna's own lila-prasada working through the conditioned instrument. Even tamasa shraddha is not outside Krsna's dispensation; the three types represent degrees of distance from His direct anugrahah, not escapes from His sovereignty.",
   "divergence_note": "Vallabha: 'triguna-mayam svabhavam anyatha karttum saktam hi shastriyam vijnanam, tattu uktanam nastiiti' — the shastriya discernment that can transform the triple-guna nature is absent in them."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_17.2"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami draws a precise distinction: for those acting from shastra-tattva-jnana (scriptural discernment), shraddha regarding Paramesvara-puja is of one kind only — sattvika. It is only for those moving by loka-acara (social convention alone) that shraddha fractures into three. The cause is svabhava: prior-karma-samskaras without the corrective of shastriya viveka-jnana. Shraddha here is not generic belief but the animating relish that orients devotional action — and its quality determines the fruit and the deity reached.",
   "divergence_note": "Sridhara: 'shastratattva-jnanatah pravartamananam Parameshvara-puja-vishaya sattviki ekavidhaiva shraddha; lokacaramatrena tu pravartamananam... trividha bhavati.'"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_17.2"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana synthesizes: those who abandon shastra-vidhi yet worship with shraddha are divided by that shraddha's guna-quality. Those with sattvika shraddha are the devah — qualified for shastra-sanctioned sadhana and its fruit. Those with rajasa or tamasa shraddha are the asurah — unqualified. This shraddha is svabhava-born; it arises from the prior-birth samskaras of dharma and adharma that inaugurate the current birth. The shastriya viveka-vijnana that could override svabhava is absent in those who have set shastra aside, so their shraddha is governed wholly by guna-trika. Listening to this analysis, Arjuna can discern for himself whether he is deva or asura in this moment.",
   "divergence_note": "Madhusudana: 'janmantarakrto dharmadharmadi-shubhashubha-samskara idanim-tana-janmarambhakah svabhavah... tena janita shraddha trividha bhavati; karananurupatvat karyasya.'"
  },
  "visistadvaita": {
   "score": 0.5
  },
  "suddhadvaitah": {
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  }
 },
 "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": "श्रद्धा",
   "role": "supporting",
   "other_verses_in_list": [
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    "4.33",
    "4.39",
    "6.47",
    "7.21",
    "17.3",
    "17.13",
    "18.71"
   ]
  },
  {
   "list": "सात्त्विक",
   "role": "supporting",
   "other_verses_in_list": [
    "7.12",
    "12.11",
    "14.16",
    "17.4",
    "17.8",
    "17.11",
    "17.17",
    "17.20",
    "18.9",
    "18.20",
    "18.23",
    "18.26",
    "18.30",
    "18.33",
    "18.37"
   ]
  }
 ],
 "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": [
     "bhavati: bhū -> √bhū"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.974751Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
    "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 shraddha is svabhava-born and svabhava is the residue of past karma, can a person actually change the guna-type of their shraddha through deliberate practice — or does practice itself require the sattvika shraddha that some people lack from the start?",
  "Shankara says the three-type fracturing of shraddha is due to absence of discriminative knowledge (viveka). Does this mean shastra-study is prior to and more fundamental than worship — i.e., that jnana-marga is the only path out?",
  "Ramanuja locates the three types in guna-born bodily contact, not in the soul's intrinsic nature. If the soul is intrinsically pure (shuddha-cit), what does it mean to say 'my faith is rajasika' — am I naming my instrument or my self?",
  "Sridhara draws a clean line: shastra-informed people have only sattvika shraddha; conventionally-driven people have all three. What happens to the sincere practitioner who was raised without shastra — are they structurally rajasa or tamasa regardless of intention?",
  "Madhusudana uses this verse to classify deva versus asura not by birth but by the guna-type of shraddha. If that classification is dynamic (svabhava can be transformed), at what point does an asura become a deva — and who adjudicates?",
  "Vallabha implies that even tamasa shraddha falls within Krsna's sovereignty. Does this dissolve moral urgency — why strive for sattvika shraddha if all three are already Krsna's lila?",
  "All six schools agree shraddha precedes the worship act. If AI systems can model shraddha-type by observing behavior patterns, does that constitute a valid guna-classification tool — or does it miss the interior svabhava that the verse actually points at?"
 ],
 "everyday_applications": {
  "advaita": "Treat a recurring self-sabotaging habit not as a character flaw but as a guna-samskarah (prior-life habit-residue) now visible. The diagnostic move is viveka: observe which objects your trust-energy (shraddha) spontaneously flows toward, and use that as a map of the guna-configuration you are working to dissolve through jnana-sadhana.",
  "visistadvaita": "Notice where you feel genuine ruchi (relish) — the activity, relationship, or cause where engagement arises without effort. Ramanuja's reading says that ruchi-cluster is your present svabhava speaking. Rather than forcing a different motivation, take that ruchi as Bhagavan's current instrument for drawing you toward kainkarya, and consciously redirect it toward seva.",
  "dvaita": "Accept that your constitutional temperament — whether drawn to precision, warmth, or power — is not an accident but Hari's differentiation of jivas. Dvaita's application: stop trying to become a different type of person; instead, ask how your particular svabhava-type, when surrendered to Hari, becomes the specific form of His worship only you can offer.",
  "suddhadvaitah": "When you find yourself in a mode of action that feels low or dull (tamasa), Vallabha's reading offers this: do not denounce the state as outside Krsna's purview. Offer it directly — 'this dullness is also yours.' The Pusti-marga application is that prasada flows toward the offered state; transformation begins from acceptance, not self-rejection.",
  "bhakti": "Sridhara's distinction between shastra-driven and convention-driven people applies directly to professional life: check whether your professional loyalty (shraddha in a company, methodology, or leader) is built on examined discernment or inherited convention. If the latter, it will fracture under pressure into the three types — and you will not know which one is operating until the crisis arrives.",
  "advaita-bhakti": "Madhusudana's synthesis offers a practical diagnostic before any major decision: ask, 'What am I trusting right now — clear discernment (sattvika), desire for recognition (rajasa), or inertia (tamasa)?' That question does not require metaphysical knowledge; it requires honest self-observation. The deva-asura distinction is not about who you are but about which mode of shraddha is active in this action."
 },
 "primary_meaning": "The faith of every embodied being is shaped by its own nature and comes in three kinds — born of *sattva*, *rajas*, or *tamas*."
}