{
 "verse_id": "9.21",
 "mūla": {
  "devanāgarī": "ते तं भुक्त्वा स्वर्ग-लोकं विशालं क्षीणे पुण्ये मर्त्य-लोकं विशन्ति | एवं त्रयी-धर्मम् अनुप्रपन्ना गतागतं काम-कामा लभन्ते",
  "iast": "te taṃ bhuktvā svarga-lokaṃ viśālaṃ kṣīṇe puṇye martya-lokaṃ viśanti | evaṃ trayī-dharmam anuprapannā gatāgataṃ kāma-kāmā labhante",
  "chapter_position": "Chapter 9 (Rāja-Vidyā-Rāja-Guhya-Yoga (The Yoga of Royal Knowledge and Royal Mystery)), verse 21",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "te",
   "lemma": "tad",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "ते"
  },
  {
   "surface_form": "tam",
   "lemma": "tad",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तम्"
  },
  {
   "surface_form": "bhuktvā",
   "lemma": "bhuj",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "स्वर्गलोकं विशालं विस्तीर्णं क्षीणे पुण्ये मर्त्यलोकं विशन्ति आविशन्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तदनुभवहेतुभूते पुण्ये क्षीणे पुनरपि मर्त्यलोकं विशन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "भोगप्रापके पुण्ये क्षीणे सति,मर्त्यलोकं विशन्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": ", तद्भोगजनके पुण्ये क्षीणे सति तद्देहनाशात्पुनर्देहग्रहणाय मर्त्यंलोकं विशन्ति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "भुक्त्वा"
  },
  {
   "surface_form": "svarga",
   "lemma": "svarga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स्वर्ग"
  },
  {
   "surface_form": "lokam",
   "lemma": "loka",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "लोकम्"
  },
  {
   "surface_form": "viśālam",
   "lemma": "viśāla",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "विशालम्"
  },
  {
   "surface_form": "kṣīṇe",
   "lemma": "√kṣi",
   "grammar": "locative neuter singular participle noun",
   "senses_attested_in_panel": [
    {
     "sense": "पुण्ये मर्त्यलोकं विशन्ति आविशन्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "पुनरपि मर्त्यलोकं विशन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "पुण्ये इति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "सति,मर्त्यलोकं विशन्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "सति तद्देहनाशात्पुनर्देहग्रहणाय मर्त्यंलोकं विशन्ति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "क्षीणे"
  },
  {
   "surface_form": "puṇye",
   "lemma": "puṇya",
   "grammar": "locative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "मर्त्यलोकं विशन्ति आविशन्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "क्षीणे पुनरपि मर्त्यलोकं विशन्ति",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "इति। न तु क्षीणे लोके तद्यथेह कर्मजितो [चितो] लोकः क्षीयत एवमेव अमुत्र पुण्यजितो [चितो] लोकः क्षीयते [छां.उ.8।1।6] इति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "क्षीणे सति,मर्त्यलोकं विशन्ति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पुण्ये"
  },
  {
   "surface_form": "martya",
   "lemma": "martya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मर्त्य"
  },
  {
   "surface_form": "lokam",
   "lemma": "loka",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "लोकम्"
  },
  {
   "surface_form": "viśanti",
   "lemma": "√viś",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "आविशन्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। एवं त्रय्यन्तसिद्धज्ञानविधुराः काम्यस्वर्गादिकामाः केवलं त्रयीधर्मम् अनुप्रपन्नाः गतागतं लभन्ते। अल्पास्थिरस्वर्गादीन्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। पुनरप्येवमेव वेदत्रय्या विहितं धर्ममनुसृताः कामकामा भोगान्कामयमाना गतागतं यातायातं लभन्ते।",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "। पुनर्गर्भवासादियातना अनुभवन्तीत्यर्थः। पुनःपुनरेवमुक्तप्रकारेण। हि प्रसिद्ध्यर्थः। त्रैधर्म्यं हौत्राध्वर्यवौद्गात्रधर",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "विशन्ति"
  },
  {
   "surface_form": "evam",
   "lemma": "evam",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एवम्"
  },
  {
   "surface_form": "trayī",
   "lemma": "trayī",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्रयी"
  },
  {
   "surface_form": "dharmam",
   "lemma": "dharma",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "धर्मम्"
  },
  {
   "surface_form": "anuprapannāḥ",
   "lemma": "anu-√prapad",
   "grammar": "nominative masculine plural participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अनुप्रपन्नाः"
  },
  {
   "surface_form": "gata",
   "lemma": "√gam",
   "grammar": "compound participle (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "गत"
  },
  {
   "surface_form": "āgatam",
   "lemma": "√āgam",
   "grammar": "accusative masculine singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आगतम्"
  },
  {
   "surface_form": "kāma",
   "lemma": "kāma",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काम"
  },
  {
   "surface_form": "kāmāḥ",
   "lemma": "kāma",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कामाः"
  },
  {
   "surface_form": "labhante",
   "lemma": "√labh",
   "grammar": "present indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "गतागतमेव, न तु स्वातन्त्र्यं क्वचित् लभन्ते इत्यर्थः",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
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    },
    {
     "sense": "। अल्पास्थिरस्वर्गादीन् अनुभूय पुनः पुनः निवर्तन्ते इत्यर्थः।महात्मानः तु निरतिशयप्रियरूपं मच्चिन्तनं कृत्वा माम् अनवधिक",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "। कर्म कृत्वा स्वर्गं यान्ति तत आगत्य पुनः कर्म कुर्वन्तीत्येवं गर्भवासादियातनाप्रवाहस्तेषामनिशमनुवर्तत इत्यभिप्रायः।",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लभन्ते"
  }
 ],
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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_9.21",
    "anandgiri_9.21"
   ],
   "score": 0.5,
   "english_rendering": "Those who have exhausted the vast expanse of svarga (heaven) reenter the mortal realm once their accumulated punya (merit) is spent — for punya, being finite, can only purchase finite returns. Śaṅkara is blunt: those who follow trayī-dharma (the ritual law of the three Vedas) alone, animated by kāma-kāmā (desire-impelled longing), win nothing but gatāgatam — the perpetual cycle of going and coming — and nowhere do they gain svātantrya (independence). The contrast is sharp: such persons never attain liberation precisely because their instrument is karma without jñāna (knowledge), means without the end.",
   "divergence_note": "Śaṅkara's phrase 'na tu svātantryaṃ kvacit labhante' ('they gain freedom nowhere') is the interpretive crux; Advaita reading drawn directly from his bhāṣya prose."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_9.21",
    "vedantadeshika_9.21"
   ],
   "score": 0.5,
   "english_rendering": "Having enjoyed that vast svarga, whose cause is accumulated puṇya (merit), when the puṇya is exhausted they return again to the mortal world — for the happiness of svarga is alpa (small) and asthira (impermanent). Rāmānuja's diagnosis is precise: these souls are trayy-anta-siddha-jñāna-vidhurā — bereft of the knowledge that culminates in the Vedas — and so remain trapped by kāma (desire) in the cycle of gatāgata. The mahātmās, by contrast, take delight in cintana (loving contemplation) of Bhagavān and reach His anantānanda (limitless bliss), from which there is no return.",
   "divergence_note": "Rāmānuja's 'alpa-asthira-svargādīn anubhūya punaḥ punaḥ nivartante' drawn from the supplied bhāṣya; contrast with mahātmā path is his own."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_9.21",
    "jayatirtha_9.21"
   ],
   "score": 0.5,
   "english_rendering": "Despite the attractions of devapūjā (worship of the gods), Hari-bhajana (worship of Hari) is demonstrably superior — for those who practise only trayī-dharma (the three-Veda ritual code) remain in the orbit of dependent lesser goods. The jīva (individual soul), eternally distinct from and subordinate to Hari, achieves only the repeated motion of descent and reascent so long as his worship is directed elsewhere; no finite result can substitute for the eternal reality of Hari's grace. Madhva frames 9.20–21 together as proof that Kṛṣṇa's bhajana surpasses all alternative worship.",
   "divergence_note": "Madhva's combined treatment of 9.20–21 ('mad-bhajanaṃ evānyadevatābhajanād varaṃ') is the primary anchor; sparse bhāṣya on this verse noted."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_9.21"
   ],
   "score": 0.5,
   "english_rendering": "The three-Veda knowers — absorbed in the three-guṇa fabric of action — worship particular devatās (divinities) with corresponding yajñas (sacrifices) and reach the svarga appropriate to their guṇa-composition; but when puṇya exhausts itself they fall back, head downward (arvāk śirāḥ), carrying only their karmic residue. Vallabha draws on a detailed nibandha (canonical digest) to show that sāttvika, rājasika, and tāmasika action each lead to differentiated lokas (worlds) — yet all share the same conclusion: return. This guṇa-pravāha-mārga (stream of the guṇas) is one of three corrupted paths Vallabha names; escape lies only through Kṛṣṇa's prasāda (grace), not through guṇa-driven effort.",
   "divergence_note": "Vallabha's extended nibandha quotation on three-guṇa fruits and 'sarvesāṃ punar āvṛttiḥ' is the anchor; guṇa-pravāha framing is his distinctive contribution."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_9.21"
   ],
   "score": 0.5,
   "english_rendering": "Those who desire svarga enjoy that vast, longed-for heavenly world and its pleasures; but when the merit that secured them that experience is exhausted, they enter the mortal world again. Śrīdhara reads the verse with philological precision: they follow the dharma prescribed by the three Vedas, they are kāma-kāmā (desirous of enjoyments), and what they gain is only yātāyāta — the perpetual transit. The verse is a straightforward account of the limiting logic of kāmya-karma (desire-motivated ritual): its fruits match its quality, and quality that is finite yields only finite habitation.",
   "divergence_note": "Śrīdhara's 'bhogaprāpake puṇye kṣīṇe sati' and 'yātāyātaṃ labhante' are the primary anchors from his bhāṣya."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_9.21"
   ],
   "score": 0.5,
   "english_rendering": "The real harm of kāmya-karma (desire-motivated action) is the hidden suffering it perpetuates: after enjoying the vast svarga purchased by merit, when that merit is exhausted the body that housed the enjoyment is destroyed and the jīva must re-enter the mortal world — which means re-entering garbhavāsādi-yātanā, the torment of womb-dwelling and rebirth. Madhusūdana is explicit that anu-prapannāḥ (those who have followed this path) are traversing a beginningless saṃsāra, and the term anu (again) marks their renewed entrapment after each descent. Kāma-kāmā do not merely cycle — they suffer the full texture of re-embodiment each time, which is the true weight of gatāgatam.",
   "divergence_note": "Madhusūdana's 'garbhavāsādiyātanā anubhavanti' and his explication of 'anu' in anuprapannāḥ as marking repeated prior entrapment are the interpretive cores."
  }
 },
 "prosodic_information": {
  "meter": "triṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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    "9.20"
   ]
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  {
   "list": "लभन्ते",
   "role": "supporting",
   "other_verses_in_list": [
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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": [
     "kṣīṇe: kṣi -> √kṣi",
     "viśanti: viś -> √viś",
     "anuprapannāḥ: anuprapad -> anu-√prapad",
     "gata: gam -> √gam",
     "āgatam: āgam -> √āgam",
     "labhante: labh -> √labh"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.074347Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "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 even legitimate Vedic ritual (trayī-dharma) leads only to cyclical return, what distinguishes it from worldly action — and why does Kṛṣṇa preserve it rather than simply abolish it?",
  "The verse implies that puṇya (merit) is a finite currency. What is the structural difference between an economy of merit and an economy of grace — and does one admit of earning at all?",
  "Gatāgatam (going-and-coming) is named as the 'gain' of the desire-motivated. In what sense is perpetual motion a punishment disguised as reward?",
  "Every school reads svarga as a temporary station. Does this mean the Gītā has no cosmological optimism — or is svarga rehabilitated elsewhere in the text?",
  "Kāma-kāmā are 'those who desire desires': what is the difference between desiring an object and desiring the capacity to desire? Does the verse diagnose an addiction to the desiring structure itself?",
  "The verse ends a passage on karma-yoga's limitations before turning (9.22 onward) to ananya-bhakti. How does the architecture of that turn work — is it a logical refutation or a shift in register?",
  "Śaṅkara and Madhusūdana both emphasize re-embodiment suffering (garbhavāsa); Rāmānuja emphasizes the smallness of svarga itself. What does the choice of emphasis reveal about each school's account of what liberation feels like?"
 ],
 "everyday_applications": {
  "advaita": "When you achieve a long-sought goal — promotion, recognition, a milestone — notice the moment of deflation that follows. That contraction is not ingratitude; it is the structural truth that any finite achievement spent its punya on its own arrival. The Advaita application is not to stop striving but to stop identifying the self as the one who achieved: jñāna practice means watching the cycle without being recruited by it.",
  "viśiṣṭādvaita": "Any pleasure or attainment that you cannot imagine sustaining for eternity is, by Rāmānuja's measure, alpa-asthira (small and impermanent). The Viśiṣṭādvaita application is not asceticism but reorientation: bring the same energy you bring to career or relationship goals into your cultivation of Bhagavān's presence — not as an afterthought but as the primary account on which lesser goods are drawn.",
  "dvaita": "The verse teaches that directing effort toward substitutes — including virtuous substitutes — does not accumulate toward the real goal. Madhva's application is strict: whenever you catch yourself outsourcing your ultimate trust to a system, institution, or person other than Hari, name it clearly. The practice is not contempt for secondary goods but refusal to let them masquerade as the real one.",
  "śuddhādvaita": "Vallabha's three-guṇa map of outcomes invites a concrete inventory: which of my current pursuits are sāttvika (refining), rājasika (activating), or tāmasika (binding) — and do I understand which world I am building toward? The Puṣṭi-mārga application is not to optimize guṇa-composition but to see clearly enough that you can recognize the guṇa-pravāha-mārga for what it is — and then surrender it to Kṛṣṇa's prasāda rather than managing it yourself.",
  "bhakti": "The returning traveler who lands back home after a long trip abroad — slightly disoriented, slightly diminished — is Śrīdhara's implicit image for re-entry into the mortal world. The bhakti application is relational: cultivate a relationship with Kṛṣṇa that outlasts any destination you reach, so that when the merit runs out and the experience ends, there is a thread still held.",
  "advaita-bhakti": "Madhusūdana names the cost the other schools leave implicit: garbhavāsa, the torment of re-embodiment. The application is not horror at rebirth but honest accounting. Before committing significant life-energy to any kāmya project — a credential, a status move, a relationship structured around what you will get — ask: when this merit exhausts itself and the body it built falls away, what do I carry forward? That question is not morbid; it is the beginning of investing in what compounds across lifetimes."
 },
 "primary_meaning": "Having enjoyed that vast heaven, they return to the mortal world once their merit runs dry. Those who follow the three-Veda ritual path, driven by desire, win only the endless back-and-forth."
}