{
 "verse_id": "18.34",
 "mūla": {
  "devanāgarī": "यया तु धर्मकामार्थान् धृत्या धारयतेऽर्जुन | प्रसङ्गेन फलाकाङ्क्षी धृतिः सा पार्थ राजसी",
  "iast": "yayā tu dharmakāmārthān dhṛtyā dhārayate'rjuna | prasaṅgena phalākāṅkṣī dhṛtiḥ sā pārtha rājasī",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 34",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "yayā",
   "lemma": "yad",
   "grammar": "instrumental feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यया"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "dharma",
   "lemma": "dharma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धर्म"
  },
  {
   "surface_form": "kāma",
   "lemma": "kāma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काम"
  },
  {
   "surface_form": "arthān",
   "lemma": "artha",
   "grammar": "accusative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्थान्"
  },
  {
   "surface_form": "dhṛtyā",
   "lemma": "dhṛti",
   "grammar": "instrumental feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "यया धारयते मनसि नित्यमेव कर्तव्यरूपान् अवधारयति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "धारयते, सा राजसी धर्मकामार्थशब्देन तत्साधनभूता मनःप्राणेन्द्रियक्रिया लक्ष्यन्तेफलाकाङ्क्षी इति अत्र",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "त्रिवर्गं धारयते प्रसङ्गेन कर्तृत्वाभिनिवेशनेन फलाकाङ्क्षी सन् सा राजसी",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "धर्मार्थकामान्प्राधान्येन धारयते न विमुञ्चति तत्प्रसङ्गेन फलाकाङ्क्षी",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "धर्मं काममर्थं",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "धृत्या"
  },
  {
   "surface_form": "dhārayate",
   "lemma": "√dhāray",
   "grammar": "present indicative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "मनसि नित्यमेव कर्तव्यरूपान् अवधारयति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", सा राजसी धर्मकामार्थशब्देन तत्साधनभूता मनःप्राणेन्द्रियक्रिया लक्ष्यन्तेफलाकाङ्क्षी इति अत्र",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "प्रसङ्गेन कर्तृत्वाभिनिवेशनेन फलाकाङ्क्षी सन् सा राजसी",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "न विमुञ्चति तत्प्रसङ्गेन फलाकाङ्क्षी",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "नित्यं कर्तव्यतयावधारयति नतु मोक्षं कदाचिदपि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "धारयते"
  },
  {
   "surface_form": "arjuna",
   "lemma": "arjuna",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अर्जुन"
  },
  {
   "surface_form": "prasaṅgena",
   "lemma": "prasaṅga",
   "grammar": "instrumental masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "यस्य यस्य धर्मादेः धारणप्रसङ्गः तेन तेन प्रसङ्गेन फलाकाङ्क्षी",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "कर्तृत्वाभिनिवेशनेन फलाकाङ्क्षी सन् सा राजसी",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "कर्तृत्वाद्यभिनिवेशेन फलाकाङ्क्षी सन् यया धृत्या धर्मं काममर्थं",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "प्रसङ्गेन"
  },
  {
   "surface_form": "phala",
   "lemma": "phala",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फल"
  },
  {
   "surface_form": "ākāṅkṣī",
   "lemma": "ākāṅkṣin",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आकाङ्क्षी"
  },
  {
   "surface_form": "dhṛtiḥ",
   "lemma": "dhṛti",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "या, सा पार्थ, राजसी",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सा पार्थ, राजसी",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "धृतिः"
  },
  {
   "surface_form": "sā",
   "lemma": "tad",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सा"
  },
  {
   "surface_form": "pārtha",
   "lemma": "pārtha",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", राजसी",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": ", राजसी",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पार्थ"
  },
  {
   "surface_form": "rājasī",
   "lemma": "rājasa",
   "grammar": "nominative feminine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "धर्मकामार्थशब्देन तत्साधनभूता मनःप्राणेन्द्रियक्रिया लक्ष्यन्तेफलाकाङ्क्षी इति अत्र",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "धृतिः।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "राजसी"
  }
 ],
 "intertextual_panel": [
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   "verse": "18.31",
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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_18.34",
    "anandgiri_18.34"
   ],
   "score": 0.5,
   "english_rendering": "That dhrti (resolve) is rajasic by which one holds dharma, kama, and artha — the triad of worldly pursuits — as perpetual obligatory ends to be maintained in the mind. The holder of such dhrti becomes a phalakankshin (fruit-desirer) with each and every engagement: whenever dharma is pursued, fruit is craved; whenever artha is grasped, fruit follows. Shankara is precise: this is not an incidental coloring but a constitutive feature — the rajasic will is structurally oriented toward worldly ends and cannot release the chain of engagement-craving.",
   "divergence_note": "Shankara glosses 'prasangena' as 'yasyayasya dharmaadeh dharanaprasangah tena tena prasangena phalakankshi': for each and every act of holding dharma etc., craving for fruit arises correspondingly — a tight one-to-one coupling."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.34",
    "vedantadeshika_18.34"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads 'dharma-kama-artha' not as the objects themselves but as the activities of manas (mind), prana (vital breath), and indriya (senses) that serve as the instruments for obtaining those ends. The rajasic person holds these mental-vital-sensory activities in sustained engagement through a 'prakrshta-sanga' — an intense, possessive attachment. Because the goal is dharma, kama, and artha conceived through their rajasic valence, this dhrti never ascends toward Bhagavan's kainkarya (service) and remains bound in samsara.",
   "divergence_note": "Ramanuja explicitly: 'dharma-kama-artha-sabdena tat-sadhana-bhuta manah-prana-indriya-kriya laksyante' — the three terms point to the instrumental activities, not just the three ends."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.34",
    "jayatirtha_18.34"
   ],
   "score": 0.5,
   "english_rendering": "*Dhṛti* (resolute will) that steadies the *jīva* in the threefold pursuit of *dharma*, *kāma*, and *artha* — yet does so with *prasaṅga* (attachment) and *phalākāṅkṣā* (craving for fruit) — is *rājasī*, rajasic. The *jīva*, being *paratantra* (eternally dependent), holds no sovereign claim over any of these three ends; they belong in their entirety to *svatantra* Hari, who alone is their ground and their lord. When *dhṛti* arrests itself at the level of *dharma-kāma-artha* and treats their fruits as the *jīva*'s own telos, it enacts the *jīva*'s constitutive error: mistaking dependent agency for self-sufficiency. *Phalākāṅkṣā* is not merely a moral failing but an ontological misreading of *bheda* (real distinction) — the *jīva* forgetting its position within *taratamya* (graded ontological hierarchy) and arrogating to itself the enjoyment that belongs to Hari. Such *dhṛti* binds rather than liberates, because the will that does not refer its objects upward to Hari as their supreme enjoyer perpetuates the *jīva*'s servant-nature going unrecognized by the servant himself.",
   "divergence_note": "No bhāṣya from Madhva or Jayatīrtha is extant on this verse. Reading voiced directly from Dvaita *siddhānta*: *paratantra* ontology, *pañca-bheda*, and *taratamya* applied to the mūla's *prasaṅga-phalākāṅkṣā* dyad.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.34"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha is terse and surgical: rajasic dhrti holds the trivarga (dharma, kama, artha — the three worldly aims together) through 'prasanga' read as kartrtva-abhinivesha — the stubborn insistence on being the doer. The phalakankshin is not merely someone who wants results; he is someone whose very steadiness is constituted by the ego-investment in authorship. In Pushti-marga terms, such a will has not been dissolved into Krsna's prasada; it grips the trivarga as its own project rather than receiving all as the Lord's lila.",
   "divergence_note": "Vallabha: 'yaya dhrtyya trivargam dharayate prasangena kartrtva-abhinivesena phalakankshin san' — kartrtva-abhinivesha (insistence on doership) is the specific mechanism named."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.34"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara frames this as the primary mark (pradhanye) of rajasic dhrti: it does not merely touch dharma, artha, and kama — it holds them with primacy, refuses to release them ('na vimuincati'). The prasanga that generates phalakanksna is not incidental but structural — the rajasic mind clings to these three as its primary concerns and, in that very clinging, generates desire for fruits as a natural consequence. Sridhara's phrasing 'pradhanye' — with primacy — distinguishes this from the sattvic person who may work within the trivarga but without that possessive holding.",
   "divergence_note": "Sridhara: 'yaya tu dhrtyya dharma-artha-kaman pradhanye dharayate na vimuincati tat-prasangena phalakankshin ca bhavati sa rajasi dhrtih' — 'pradhanye' and 'na vimuincati' are the diagnostic markers."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.34"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana opens with 'tu' — the particle that separates this rajasic dhrti from the sattvic described earlier. His distinctive gloss of 'prasanga' is 'kartrtva-adi-abhinivesha' — the insistence on doership and related ego-investments (the 'adi' is significant: it opens out to bhoktrtva, ahamkara, and identification with the body-mind complex). The rajasic will holds dharma, kama, and artha as 'nitya kartavyata' — perpetual obligatory duties — but never even once turns toward moksha ('na tu moksham kadacid api'). This is Madhusudana's synthesis point: the rajasic person is not vicious but structurally oriented away from liberation, locked in the trivarga with no aperture toward the Absolute.",
   "divergence_note": "Madhusudana: 'kartrtva-adi-abhinivesena phalakankshin san yaya dhrtyya dharmam kamam artham ca dharayate nityam kartavyataya-avadharyati na tu moksham kadacid api' — the 'na moksham kadacid api' is his unique diagnostic sharpness."
  },
  "visistadvaita": {
   "score": 0.5
  },
  "suddhadvaitа": {
   "score": 0.5
  }
 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Pārtha",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
  {
   "list": "धृतिः",
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 ],
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  "substrate_version": "v2.6-frozen",
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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": "dropped-space-at-consonant-consonant-joint corruption",
    "scope": "mūla.iast — spaces reinserted using word_by_word.surface_form as source of truth",
    "loci": [
     "dharmakāmārthāndhṛtyā -> dharmakāmārthānd hṛtyā"
    ]
   },
   {
    "date": "2026-05-03",
    "fix": "dropped-space-at-consonant-consonant-joint corruption",
    "scope": "mūla.devanāgarī — spaces reinserted using word_by_word surface fields as source of truth",
    "loci": [
     "धर्मकामार्थान्धृत्या -> धर्मकामार्थान् धृत्या"
    ]
   },
   {
    "date": "2026-05-03T23:28:12.447254Z",
    "scope": "iast_reconstruction_from_word_by_word",
    "reason": "broken_split_from_e04db6c9_repair"
   },
   {
    "date": "2026-05-03T23:28:56.120958Z",
    "scope": "iast_canonical_restoration",
    "reason": "fix_e04db6c9_broken_split_on_long_consonant_clusters"
   },
   {
    "date": "2026-05-03",
    "fix": "verb-lemma-misidentification (broader heuristic: prefix-√root canonical for all verb-tagged tokens)",
    "scope": "word_by_word[].lemma",
    "loci": [
     "dhārayate: dhāray -> √dhāray"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.017607Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 6,
    "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 rajasic dhrti holds dharma among its objects — is a person with genuine ethical commitment but result-orientation worse off than an amoral person who acts without craving? What does this imply for how we evaluate 'good citizens' vs 'seekers'?",
  "Shankara and Madhusudana both use 'prasanga' to mean something like 'at every engagement, craving follows' — is craving for fruit a single disposition or does it get re-generated moment by moment with each act? What does that mean for the possibility of mid-stream correction?",
  "Vallabha names 'kartrtva-abhinivesha' (insistence on doership) as the mechanism, not just fruit-desire — does rajasic dhrti require both, or can one have fruit-craving without doership-insistence? Are they separable?",
  "Ramanuja redirects 'dharma-kama-artha' to point at manas-prana-indriya activities rather than the ends themselves — does this mean the problem is not what you pursue but how your inner instruments are oriented during the pursuit?",
  "The verse contrasts implicitly with sattvic dhrti (18.33) which holds manas-prana-indriya through yoga. What is the exact structural difference between sattvic and rajasic dhrti if both can involve dharma and even sustained effort?",
  "Madhusudana says the rajasic person never turns toward moksha 'even once' — is this a permanent condition or a present orientation? Can rajasic dhrti be interrupted and reoriented, or does it by nature perpetuate itself?",
  "The verse is addressed to Arjuna — a kshatriya whose svadharma involves the trivarga by definition. Is Krishna diagnosing something Arjuna is at risk of, or something he has already instantiated? What is the pedagogical pressure of this placement near the chapter's close?"
 ],
 "everyday_applications": {
  "advaita": "When you notice that each project you take on — whether it is a 'good cause,' a career commitment, or a spiritual practice — immediately generates a specific expectation of result, and that expectation becomes the fuel sustaining your engagement, this is Shankara's diagnosis in operation. The test: if the expected fruit were guaranteed not to arrive, would the activity still feel worth holding? If not, the dhrti is rajasic. The corrective is not to abandon the activity but to catch the 'prasanga' — the moment when engagement converts into craving — and disrupt it before it becomes structural.",
  "visistadvaita": "Ramanuja's reading suggests a workplace or family audit: examine not your goals but your inner instruments. Are your mental attention, vital energy, and sensory engagement oriented toward accomplishing dharma-kama-artha as your own project, or are they offered as kainkarya to Bhagavan who acts through you? The same external behavior — showing up, doing the work — can be rajasic or sattvic depending entirely on whether the manas-prana-indriya are operating in attachment-mode or in consecrated-service-mode. The shift is interior and invisible to observers.",
  "dvaita": "In Madhva's framework, rajasic dhrti is the volitional form of the jiva's constitutional amnesia about its servant-nature. An everyday marker: you pursue ethical conduct, financial security, or social contribution, but the fruits feel like yours by right — you feel entitled to outcomes proportional to your effort. This is the jiva treating itself as the enjoyer rather than Hari. The corrective is not less effort but the regular practice of explicitly naming Hari as the actual enjoyer of all results — not as a formula but as a genuine re-routing of the will's telos.",
  "suddhadvaitа": "Vallabha's 'kartrtva-abhinivesha' names a very specific everyday texture: the feeling that this work is mine, this success is mine, this dharmic project is my achievement. It is subtler than just wanting results — it is the insistence on being the author of the result. Notice it in how you tell stories about your own actions ('I did this,' 'I built that'), in how you feel when credit goes elsewhere, in how performance anxiety arises before acts that 'matter.' In Pushti-marga terms, surrendering this authorship-insistence is the practical entry into prasada — Krsna's grace simply fills the space vacated by kartrtva.",
  "bhakti": "Sridhara's 'pradhanye' — holding dharma, artha, kama with primacy — points at priority-ordering. The everyday question is not whether you pursue these but whether they are primary. A sattvic person may engage fully with ethical obligations, livelihood, and legitimate desires while holding them as secondary to a larger devotional orientation. The rajasic person cannot genuinely subordinate them — they keep reasserting primacy. Practical test: when your dharmic duties and your spiritual development come into scheduling conflict, which one consistently wins? The pattern over time, not any single instance, reveals the dhrti.",
  "advaita-bhakti": "Madhusudana's sharpest observation — 'never even once toward moksha' — maps onto the contemporary experience of people who are genuinely ethical, spiritually curious, and hard-working but for whom liberation or radical self-inquiry never actually makes it onto the agenda. The calendar is full of good things: family, career, community, even meditation as stress-management. But liberation as a live question, as an actual organizing concern? 'Kadacid api na' — not even once. The rajasic dhrti is not lazy or vicious; it is a fully occupied life that has structurally excluded the one question that could disrupt its occupation."
 },
 "primary_meaning": "The resolve that grips dharma, desire, and wealth as perpetual ends, always craving the fruit of each engagement, is rajasic, Arjuna."
}