BG 18.2 — Mokṣa-Sannyāsa-Yoga

Bhagavad Gītā 18.2Chapter 18 · Mokṣa-Sannyāsa-Yoga · Krishna → Arjuna · anuṣṭubh

काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः ।

सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ॥

kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ

sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

The wise say *saṃnyāsa* means giving up actions done out of desire; the discerning say *tyāga* means releasing the fruits of every action, desired or obligatory.

ekras · bhāṣya

Kavayah viduh — the wise know — kamyanam karmanam nyasam — relinquishment of desire-bound actions — sannyasam — as sannyasa. Vichakshanah prahuh — the discerning declare — sarva-karma-phala-tyagam — release of all action's fruit — tyagam — as tyaga.

Krishna gives the kavi-account of the distinction: sannyasa is dropping desire-actions; tyaga is releasing action's fruit. Two technical definitions, both pointing toward the same release-trajectory through different operations.

Shankara reads kavayah holding sannyasa as relinquishing kamya-karma — desire-motivated actions like ashvamedha — these are simply not to be undertaken. Vichakshanah holding tyaga as releasing the fruit of all action including nitya and naimittika rites, since the Lord confirms those rites do carry fruit for non-renouncers. The two definitions are precise and complementary; the chapter's diagnostic begins with this distinction.

Madhusudana presents two views as genuine alternatives. View 1 — one party of kavayah: sannyasa equals formal dropping of kamya-karma, useless for antahkarana-shuddhi. The nitya-karmas continue but offered to Bhagavan with bhagavad-arpana-buddhi to purify the mind for jnana. View 2 — vichakshanah: tyaga equals releasing the individually-stated fruits of all karma. The verse keeps both alternatives in play; Krishna's nishchaya in 18.4 onward will resolve.

Ramanuja reads some wise ones — kechana vidvamsah — understanding sannyasa as svarupa-tyaga, the structural giving-up of desire-bound actions. Others more discerning say in moksha-shastras tyaga names release of fruits across all karma — obligatory, occasional, desire-prompted alike.

Ramanuja resolves: since Krishna at 18.4 uses the word tyaga alone to deliver His own nishchaya, the discerning view is the operative one — sarva-karma-phala-tyaga is what tyaga means.

Madhva reads sannyasa as giving-up of desire-actions either by desirelessness or by non-performance — both routes count. Tyaga is precisely fruit-relinquishment.

Madhva is terse and polemical: the Prachina-shala shruti confirms this binary — non-desire or non-act of kamya-karma is sannyasa; fruit-release is tyaga. The bheda-frame: two distinct operations, both real, both available.

Vallabha reads sannyasa and tyaga as sharing a single meaning yet diverging in scope — vishaya-bheda. The yogis (kavayah equals yoginah) understand sannyasa as svarupa-tyaga — relinquishing the very form of Veda-enjoined desire-actions: jyotishtoma, ashvamedha, putra-kama-yajna. The more discerning bhaktas — nipuna bhaktah — unable to accept even structural giving-up, say tyaga is fruit-release that preserves the act while changing its inner orientation. Pushti-marga's preference: keep the act, change the orientation.

Shridhara reads two parties: pandita knowing sannyasa as full renunciation of desire-actions along with their fruits; nipunah saying tyaga is fruit-renunciation alone, not structural renunciation. He resolves the objection that nitya-karma has no stated fruit by pointing to the chitta-shuddhi fruit that even nitya-karma yields when offered correctly. The chapter's first technical distinction is now in place.

Context

where

Chapter 18 · Mokṣa-Sannyāsa-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 18.1

Arjuna asks: Tell me truly, great-armed lord, what renunciation and relinquishment each really are and how the two differ.

What's going on

The wise say saṃnyāsa means giving up actions done out of desire; the discerning say tyāga means releasing the fruits of every action, desired or obligatory.

Sūtras through this verse (113)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

13.1Two niṣṭhās, three kāṇḍas — keystone.───→here18.2───→18.78Sealed: the means stands on the end stands.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

15.7The self wears body as a costume.───→here18.2───→18.46Worship the One through your own work.

RāmānujaclassicalA

World as the Lord's body (antaryāmin)between

15.15I sit in every heart.───→here18.2───→18.46The cluster is recalled.

show all 113

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

12.20Mat-paramāḥ as upasaṃhāra───→here18.2───→18.66Take refuge in Me alone

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

16.1The dispositions decide who can even begin.───→here18.2───→18.55Even hearing and reflecting need purity.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

12.20Holding-Me-supreme seals the bhakti chapter.───→here18.2───→18.66Drop every duty; take refuge in Me alone.

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesbetween

15.1Krishna is the ground, not a partner-god.───→here18.2───→18.55Bhakti is the engine of the highest knowing.

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherbetween

15.20The closing verse names Krishna as the supreme.───→here18.2───→18.78Vyāsa, Śaṅkara, and I: one lineage named.

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanbetween

15.1Chapter fifteen unfolds what fourteen sealed.───→here18.2───→18.66Final refuge in Me is final refuge in the ground.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

16.1The divine wealth becomes stable knowing in life.───→here18.2───→18.55Knowing burns ignorance; body burns its arc.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

11.1Arjuna marks the universal moha cured.───→here18.2───→18.73Confusion gone, memory gained — the cure complete.

MadhusūdanaclassicalB

Different students need different teachingsexit

18.1Three kinds of renouncing, one for each grade.───→here18.2───→

MadhusūdanaclassicalG

Knowing and acting cannot run togetherexit

18.1At the very end, the line still holds.───→here18.2───→

MadhusūdanaclassicalJ

Two kinds of nature — divine and demonicexit

18.1Even renouncing splits into three by disposition.───→here18.2───→

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

15.20Whole teaching named guhyatamaṃ śāstram.───→here18.2───→18.78Colophon: three kāṇḍas, one śāstra.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

12.12Bhakti's gradient is jijñāsu-relative.───→here18.2───→18.66Arjuna lacks formal saṃnyāsa-fitness.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

13.1Boundary protected by stylized doubt.───→here18.2───→18.66Closing verse opened by doubt-and-answer.

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelbetween

12.20Closing the bhakti hexad on jñāna.───→here18.2───→18.66Surrender read inside the niṣṭhā-dvaya frame.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentbetween

15.20Whole śāstra named most-secret-teaching.───→here18.2───→18.66Final word read as the last upasaṃhāra.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketbetween

16.5Mā śucaḥ already once before — same shape.───→here18.2───→18.46Worship-by-own-action fixes the ārādhya.

VedāntadeśikaclassicalB

Prapatti — bhakti's access for those the long path defeatsbetween

12.7I lift them out of saṃsāra's ocean.───→here18.2───→18.66The phala-vilamba grief is what 18.66 closes.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentbetween

15.17The Highest Person: disambiguation summit.───→here18.2───→18.46Worship by one's work reaches the indweller.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionbetween

9.33So much more — the sociological span widens.───→here18.2───→18.66The 'sarva' includes 9.32's whole span.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorbetween

13.3Knower and field: the boundary is sharp.───→here18.2───→18.66Counterfeit reasonings named, then rejected.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

6.47The mad-gatena yogi: the carama-form here.───→here18.2───→18.66The carama-śloka extracts what's common.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefbetween

16.5Daivī-asuric grief closed mid-text.───→here18.2───→18.66Final mā-śucaḥ closes the long-path grief.

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyabetween

17.4The mode of worship reveals the worshipper.───→here18.2───→18.46Karma-yoga's act IS indweller-worship.

VedāntadeśikaclassicalJ

Sañjaya's frame — evidentiary, not ornamentalbetween

11.50Sañjaya names the viśva-rūpa as witness.───→here18.2───→18.74The frame closes: 'I heard this dialogue.'

RamsukhdasclassicalC

Desire is the root — not actionbetween

6.24Renounce every desire born of will.───→here18.2───→18.49Free of longing everywhere — same goal.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workbetween

17.2Even faith itself comes in three flavors.───→here18.2───→18.19Knowledge, action, doer, each one threefold.

RamsukhdasclassicalE

Your own work as worshipbetween

4.13The four orders are His own creation.───→here18.2───→18.41Each order's work is born of its nature.

RamsukhdasclassicalF

Surrender — the single shelterbetween

12.6Surrender every act, and He lifts you out.───→here18.2───→18.62Take refuge whole; grace is the road.

RamsukhdasclassicalG

Equanimity in everythingbetween

14.24Past the modes, equal in praise and blame.───→here18.2───→18.54The goal is just sameness toward all.

RamsukhdasclassicalH

All paths arrive at the same roombetween

12.12Even devotion holds its own gradient.───→here18.2───→18.66Devotion's flagship, and the closing door.

RamsukhdasclassicalI

The Lord already inside the heartbetween

15.15Seated in every heart; memory comes from Me.───→here18.2───→18.61He turns all beings mounted on a machine.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here18.2───→

ĀnandagiriclassicalD

Praśna-bīja chapter openingsexit

18.1Final chapter compresses seed and answer.───→here18.2───→

ĀnandagiriclassicalF

Which karma? — fourfold typologyexit

18.1Tyāga and saṃnyāsa named distinct.───→here18.2───→

ĀnandagiriclassicalG

Anūdyate, na vidhīyateexit

17.2Threefold faith: tagged at this site.───→here18.2───→

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiexit

18.1Tyāga = renouncing the relationship.───→here18.2───→

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstexit

18.1Final chapter opens with the same form.───→here18.2───→

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionexit

18.1Tyāga-question resolves ch. 16-17's typology.───→here18.2───→

RamsukhdasclassicalA

What binds you (and how to let go)exit

18.1Renouncing means cutting the false relationship.───→here18.2───→

RamsukhdasclassicalJ

Divine vs demonic patternsexit

17.5Hard penance off-script is still demonic.───→here18.2───→

MadhvaclassicalT7

Action and knowledge — never rivalsstation

───→here18.2───→

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathbetween · v2

5.12Peace of the released───→here18.2───→18.46Work as worship

Ekrasmodernstress

Stress — panic to shelterbetween · v2

9.22Yogakshema───→here18.2───→18.66Take refuge

Ekrasmodernbhakti

Bhakti — devotion pathbetween · v2

12.13Dear-bhakta description begins───→here18.2───→18.66Take refuge in Me alone

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentbetween · v2

15.5Free of pride and delusion───→here18.2───→18.49Naishkarmya-siddhi

Ekrasmodernleadership

Leadership — svadharma in actionbetween · v2

3.25Wise act as the unwise act───→here18.2───→18.41Duties divided by guṇa

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesbetween · v2

10.36Sattva of the strong───→here18.2───→18.14Five causes of action

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvabetween · v2

13.20Prakriti causes, puruṣa enjoys───→here18.2───→18.16Wrong-seer fails the act

Ekrasmodernforgiveness

Forgivenessbetween · other

16.3Tejas, kṣamā, dhṛti───→here18.2───→18.42Brahmaṇa's kṣamā

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbabetween · other

13.30Seer of non-action by Hari's light───→here18.2───→18.14Viṣṇu the prime mover

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

6.1Soft sense of renouncer───→here18.2───→18.49Naishkarmya-siddhi by sannyāsa

ŚaṅkaraclassicalA

Sorrow and delusion are the diseasebetween

4.42Cut the heart's doubt with the sword of knowledge.───→here18.2───→18.66Grieve not — I free you from every sin.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

6.1The fire-keeper is renouncer only in a soft sense.───→here18.2───→18.49Action-freedom comes from full renunciation.

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

5.2Each path bears fruit by its own working.───→here18.2───→18.66The combined-path view named and dismantled.

ŚaṅkaraclassicalD

The fit student vs the unfit studentbetween

5.6Renunciation is hard without yoga first.───→here18.2───→18.41Each order's work is born of its own nature.

ŚaṅkaraclassicalE

Ignorance is the only enemybetween

13.2One Self lights every body as one sun lights all.───→here18.2───→18.66Beginningless habit ends only with self-knowledge.

ŚaṅkaraclassicalI

The lover and the knower are one personbetween

12.20Living this teaching itself is the highest devotion.───→here18.2───→18.55Knowledge-standing IS the highest devotion.

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

15.1The world-tree is the tree of the Kaṭha.───→here18.2───→18.66Renounce all dharmas — śruti ratifies.

ŚaṅkaraclassicalK

Liberation while still embodiedbetween

13.34One Self, untouched, in every body.───→here18.2───→18.49Action-freedom is standing in immediate liberation.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)between

11.1Arjuna confirms the bracket from inside.───→here18.2───→18.66The teaching closes with one command.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

11.55Five clauses, one shelter: mat-karma-kṛt.───→here18.2───→18.46Worship by your own work.

RāmānujaclassicalE

Bhakti as continuous recollectionbetween

12.7I lift them across.───→here18.2───→18.65Recollection like sight: the final command.

RāmānujaclassicalG

Māyā is real causal powerbetween

13.2Those who posit ajñāna in Brahman fail.───→here18.2───→18.61The yantrin reading forecloses the residue.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyabetween

15.4Find the Origin and take refuge in him.───→here18.2───→18.62Take refuge whole-being.

RāmānujaclassicalI

Vibhūti as evidence for antaryāminbetween

13.2The whole vibhūti clinches sāmānādhikaraṇya.───→here18.2───→18.42Even brāhmaṇa grounded here.

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata similebetween

12.7I lift him across.───→here18.2───→18.65You are dear to Me — I promise.

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktabetween

17.2Even faith is sorted by the three modes.───→here18.2───→18.7Wrong renunciation.

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

15.8The Lord carries the soul from body to body.───→here18.2───→18.14Of the five causes, Viṣṇu is the prime mover.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksbetween

13.30The seer of non-action sees by Hari's light.───→here18.2───→18.14Among the five causes Viṣṇu is the doer.

MadhvaclassicalT6

Citation is the spine — texts carry the loadbetween

14.3Kāṣāyaṇa-śruti gives three goddesses one job each.───→here18.2───→18.14Āyāsya-śruti closes the agency question.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonebetween

12.5The personal route is easier — by design.───→here18.2───→18.66Drop every refuge, take the One refuge.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotbetween

15.15The Veda's whole knowable is named as Hari.───→here18.2───→18.66The closing verdict is sealed by its own authority.

MadhvaclassicalT12

Closure by gloss — the small repertoirebetween

17.14'Worship of gods' is worship of the One.───→here18.2───→18.65'Me' at the end carries fifteen chapters of gloss.

VallabhaclassicalA

Two paths — rule-bound and grace-onlybetween

12.20The dear devotee holds the teaching fast.───→here18.2───→18.66Drop every duty; take refuge in Me alone.

VallabhaclassicalB

Grace alone — the technical markbetween

14.26Beyond the modes is grace-rooted love.───→here18.2───→18.66Final verse — pure grace, nothing else.

VallabhaclassicalC

Drop the doer, not the deedbetween

18.1The closing chapter reopens this question.───→here18.2───→18.66Drop only rival worships, never your nature.

VallabhaclassicalF

Soul as part of the highest Personbetween

15.15The Lord seated in every heart is the witness.───→here18.2───→18.55By love alone the soul knows what and whose it is.

VallabhaclassicalG

The Lord plays — calf-affection, not contractbetween

12.1The object of love is the puruṣottama himself.───→here18.2───→18.65The chariot-driving Lord is the calf-affection ocean.

VallabhaclassicalH

Stilling the mind — into the Lordbetween

12.14Steady, restrained, mind and intellect bound to Me.───→here18.2───→18.66The avatāra exists for the sake of total mind-rest.

VallabhaclassicalI

A closed three-source citation gridbetween

15.7Three Brahmasūtras quoted in the soul-as-part verse.───→here18.2───→18.55The Nibandha's sevā-section names the means.

Ekrasmodernanger_management

Anger Managementexit · other

16.22Released from the three gates───→here18.2───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)exit

18.1The closing chapter gathers all questions.───→here18.2───→

MadhvaclassicalT1

Hari is supreme — the running reading-ruleexit

17.23Oṃ-tat-sat names the Lord, three times.───→here18.2───→

VallabhaclassicalD

Chapter-opening preludesexit

18.1Closing chapter's prelude seals the program.───→here18.2───→

VallabhaclassicalJ

Strategic silence — pointers, not absencesexit

17.12The threefold yajña/dāna/tapas catalogue is skipped.───→here18.2───→

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

13.2For their rescue, truth-knowledge is uttered.───→here18.2───→18.66I shall release you from every wrong.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

11.43Teacher, and teacher's teacher beyond compare.───→here18.2───→18.64Hear the supreme word spoken because dear.

ŚrīdharaclassicalC

Devotion is both the way and the homebetween

14.26Unwavering love fits one for brahman.───→here18.2───→18.55Through love alone I am known in truth.

ŚrīdharaclassicalF

The Lord inside as inner rulerbetween

15.15Seated in every heart; memory comes from Me.───→here18.2───→18.62Let go of self-claim; take refuge there.

ŚrīdharaclassicalG

Soul as His portion, neither cut nor identicalbetween

15.7The soul is My portion, wrapped in unknowing.───→here18.2───→18.55He enters Me; he is not absorbed away.

ŚrīdharaclassicalJ

Insight given as a gift, not earned alonebetween

10.11I dispel the dark of unknowing for them.───→here18.2───→18.65By My grace, you reach Me through what is given.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spineexit

18.1The eighteenth gathers the whole Gītā in one.───→here18.2───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsbetween

17.15Mantra and speech. 'Anudvega-karam vakyam satyam priya-hitam cha yat, svadhyaya-───→here18.2───→18.61Astrology-as-externalizer and karma-as-frame for why-bad-things-happen. 'Ishvara

Gauravmodernheart_leadership

Heart Leadershipbetween

12.14'Santushtah satatam yogi yatatma dridha-nishchayah.' Always content, self-contro───→here18.2───→18.61'Ishvarah sarva-bhutanam hrid-deshe'rjuna tishthati.' The Lord stands in the hea

Gauravmoderninterfaith_cosmology

Interfaith Cosmologybetween

13.27'Samam sarveshu bhuteshu tishthantam parameshvaram.' The same Lord seated equal ───→here18.2───→18.46'Yatah pravrittir bhutanam yena sarvam idam tatam, sva-karmana tam abhyarchya si

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

11.32Wrist, kalai. Kala, time. 'Kalo'smi loka-kshaya-krit pravriddhah.' Gaurav arrive───→here18.2───→18.47Pointing finger. Svadharma. 'Shreyan svadharmo vigunah para-dharmat svanushthita

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101between

13.27Atman / Brahman pillar. 'Samam sarveshu bhuteshu tishthantam parameshvaram.' The───→here18.2───→18.66Closing pillar in the longer CHI deliveries. 'Sarva-dharman parityajya mam ekam

AbhinavaguptaclassicalB

Recognition, not additionbetween

11.55See the world as Śiva's own body.───→here18.2───→18.73Confusion gone — but Anugītā still waits.

AbhinavaguptaclassicalE

Field and field-knower as Parameśvarabetween

15.16Two persons inside the field, one beyond.───→here18.2───→18.61He turns all beings like a great machine.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesbetween

12.5Every 'Me' from Krishna is Śiva-consciousness speaking.───→here18.2───→18.62Three names yoked — one referent sealed.

AbhinavaguptaclassicalH

Bhakti as non-dual recognitionbetween

12.2Two paths reconciled — one gracious face.───→here18.2───→18.65Four parallel ways of saying one thing.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerbetween

11.35By grace-nature, the secret discloses itself.───→here18.2───→18.62Peace by grace — never by accumulation of work.

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningexit

16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T───→here18.2───→

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessexit

17.2Even faith is graded through the three.───→here18.2───→

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

15.16Refusing kṣara=inert, akṣara=soul.───→here18.2───→18.66Drop varṇāśrama too is blocked here.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitbetween

12.20Dear devotee is at the apex.───→here18.2───→18.66All-dharma surrender is the apex grade.

JayatīrthaclassicalH

Pūrva-pakṣa explicit — nanu / iti cet / ity ata āhabetween

12.5Avyakta-rival raised, then answered.───→here18.2───→18.3Three pakṣas staged at the chapter head.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

15.16Bhūta covers jīva; literal range holds.───→here18.2───→18.66Dharma as upalakṣaṇa of its own results.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaexit

18.1Renunciation closes; threads converge.───→here18.2───→

Śabda · lemmas (11 unique · 13 occurrences)

विदुः √vid — to know; to find (verbal root) · past indicative 3rd person plural verb
विचक्षणाः vicakṣaṇa — wise, discerning (vi- + cakṣaṇa) · nominative masculine plural noun

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कर्मणाम्·कर्म karman ×2 — action, deed, the law of action · genitive neuter plural noun / compound
त्यागम् tyāga ×2 — abandonment, relinquishment (from √tyaj) · accusative masculine singular noun
काम्यानाम् kāmya — desirable, prompted by desire (from kāma) · genitive neuter plural noun
न्यासम् nyāsa — deposit, renunciation, placing (ni- + √as) · accusative masculine singular noun
संन्यासम् saṃnyāsa — renunciation, casting off (sam- + ni- + √as 'throw down') · accusative masculine singular noun
कवयः kavi — seer-poet, sage · nominative masculine plural noun
सर्व sarva — all, entire · compound
फल phala — fruit, result · compound
प्राहुः √prāh — to declare, expound (variant of pravac) · past indicative 3rd person plural verb

Praśna · so what (7)

01Why does the Gita need two words — sannyasa and tyaga — if both point to relinquishment? What is the cost of collapsing them into one?
02The verse reports opinions (viduh, prahuh) rather than delivering a verdict. What does it mean that Krishna opens the chapter by surveying disagreement rather than resolving it?

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03If nitya-karma (daily obligatory rites) carries no explicitly stated fruit, is renouncing its fruit even a coherent act — or is the very framing of 'renunciation' question-begging?
04The schools diverge on whether to drop the action-form (svarupa-tyaga) or only the fruit-intention (phala-tyaga). What is genuinely at stake in daily practice between these two positions?
05Sridhara redirects all karma toward vividishtartha (the desire to know atman). Does that redirection itself constitute a desire, and if so, how is it different from kamya-karma?
06Madhva is the only commentator who cites an external Vedic passage (Prachinashala-shruti) to settle the definition. What does that rhetorical move say about Dvaita's approach to textual authority?
07Vallabha's nipuna bhaktah keep acting but release fruit. Shankara's sannyasi stops kamya-karma entirely. For a working householder today, which posture is actually available — and what would it look like concretely?

Vyavahāra · try it in your life

Advaita

Before starting a project, ask: is this driven by wanting a specific outcome (kamya) or is it simply what this moment requires? If it is the former, notice the desire and either drop the project or continue it while watching the desire — that watching is the beginning of sannyasa in daily life.

Viśiṣṭādvaita

After completing work, consciously offer the result to the source that made the effort possible: family, teachers, the tradition that shaped your skills. The offering is not rhetorical — it is a structural reorientation from 'I earned this' to 'this passed through me,' which is Ramanuja's kainkarya made practical.

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Dvaita

When you feel entitled to the outcome of your effort — a promotion, an acknowledgment, a success — pause and ask whether you ever actually owned the capacity that produced it. Madhva's jiva-Hari distinction lands here: the dependent creature cannot own fruits; claiming them is the precise source of suffering.

Śuddhādvaita

Vallabha's nipuna bhakta keeps performing the action but releases the named reward. In practice: show up fully for the task — cook, teach, build — but refuse to attach identity to whether it succeeds or is praised. The action remains; the self-score goes.

Bhakti

Sridhara's vividishtartha move: redirect habitual daily duties — exercise, email, meetings — by asking each morning, 'What is the knowing this activity serves?' Not every task needs an answer, but the question itself re-orients energy from accumulation toward understanding.

Advaita-Bhakti

Madhusudana's synthesis: the difference between obligatory and desire-driven action is not in the act but in your intention. Audit one routine commitment this week — gym, networking, a weekly call — and ask whether the intention beneath it is purifying your attention or compounding a craving. Shift the intention; keep the action.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

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weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 18, Verse 2: Krishna to Arjuna — Mokṣa-Sannyāsa-Yoga