BG 18.46 — Mokṣa-Sannyāsa-Yoga

Bhagavad Gītā 18.46Chapter 18 · Mokṣa-Sannyāsa-Yoga · Krishna → Arjuna · anuṣṭubh

यतः प्रवृत्तिर्भूतानां येन सर्वमिदं ततम् ।

स्वकर्मणा तमभ्यर्च्य सिद्धिं विन्दति मानवः ॥

yataḥ pravṛttirbhūtānāṃ yena sarvamidaṃ tatam

svakarmaṇā tamabhyarcya siddhiṃ vindati mānavaḥ

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

meaning

From the one source from whom all beings arise and by whom all this is pervaded, a person attains fulfillment by worshipping that source through their own proper work.

ekras · bhāṣya

From whom — yatah — the activity of beings arises, by whom — yena — all this is pervaded — tatam. Tam abhyarchya — worshipping Him — sva-karmana — through one's own karma — siddhim vindati manavah, the human attains siddhi.

Krishna delivers the chapter's most operationally crystalline teaching. Worship the source-of-all and pervader-of-all through your own duty; that is the path.

Shankara reads the antaryamin Ishvara as the source of pravritti of beings; the same Ishvara pervades the world. By worshipping Ishvara through sva-karma, the human attains siddhi — the qualifying state for jnana-nishtha. The chapter's whole reach is in this verse: every varna, every station, every karma offered correctly to Ishvara is the path to chitta-shuddhi and ultimately to Brahman. The wide gate is open.

Madhusudana reads Ishvara — chaitanya-ananda-ghana, maya-upadhi sarva-antaryamin — as the source from which arises the maya-produced pravritti of beings, like dream-born chariots from the dreamer. By the one sat-svarupa and sphurana all this visible world in three times is pervaded. Worshipping that Ishvara through sva-karma yields the inner siddhi that is the chapter's whole soteriological telos.

Ramanuja reads Bhagavan from whom utpatti-adi-pravritti of beings proceeds, by whom all is pervaded, as the Lord dwelling as antaratman within Indra and all presiding deities. By worshipping that 'mam' through sva-karma as kainkarya, the human attains by His prasada the siddhi that is the bhakta's full reception of Bhagavan's grace. The chapter's varna-section is now operationally tied to bhakti's heart.

Madhva reads yatah pravrittir bhutanam as naming Hari as the sole svatantra source. Yena sarvam idam tatam is Hari's omnipresence — not diffusion of impersonal being. The pancha-bheda preserves: Lord-jiva, Lord-matter, jiva-jiva, jiva-matter, matter-matter — all are real distinctions held within Hari's relational field. The bhakta-jiva worships through sva-karma and attains siddhi as unobstructed alignment with svatantra Hari.

Vallabha reads from Brahman — akshara — which is Bhagavan's svarupa, proceeds the ancient pravritti — pravrittih prasrita purani, recalling 15.4 — and by that Bhagavan all is pervaded. Worshipping that Bhagavan alone — not any other deity — through sva-karma, one attains siddhi which is mukti. The pushti-marga emphasis: worship of devata-anya is excluded; only Krishna-worship through sva-karma is operationally effective.

Shridhara reads the Parameshvara as antaryamin from whom arises pravritti of beings; the same Lord as karana-atman pervades the universe. Worshipping Him through sva-karma, the human attains siddhi.

Shridhara's reading is devotionally balanced: every varna's karma is a worship-form when offered to Ishvara, and the siddhi achieved is the chapter's pivotal jnana-fitness.

Context

where

Chapter 18 · Mokṣa-Sannyāsa-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 18.45

Each person absorbed in their own work attains perfection. Hear how one devoted to their duty finds it.

What's going on

From the one source from whom all beings arise and by whom all this is pervaded, a person attains fulfillment by worshipping that source through their own proper work.

Sūtras through this verse · hub (114)

RamsukhdasclassicalC

Desire is the root — not actionbetween

6.24Renounce every desire born of will.───→here18.46───→18.49Free of longing everywhere — same goal.

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

13.1Two niṣṭhās, three kāṇḍas — keystone.───→here18.46───→18.78Sealed: the means stands on the end stands.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)between

11.1Arjuna confirms the bracket from inside.───→here18.46───→18.66The teaching closes with one command.

show all 114

RamsukhdasclassicalE

Your own work as worshipstation · anchor

───→here18.46───→

RamsukhdasclassicalB

This human birth — your one chance to actstation · anchor

───→here18.46───→

RamsukhdasclassicalE

Your own work as worshipstation · anchor

───→here18.46───→

RamsukhdasclassicalB

This human birth — your one chance to actstation

───→here18.46───→

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

12.20Mat-paramāḥ as upasaṃhāra───→here18.46───→18.66Take refuge in Me alone

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

16.1The dispositions decide who can even begin.───→here18.46───→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.───→here18.46───→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.───→here18.46───→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.───→here18.46───→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.───→here18.46───→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.───→here18.46───→18.55Knowing burns ignorance; body burns its arc.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

11.1Arjuna marks the universal moha cured.───→here18.46───→18.73Confusion gone, memory gained — the cure complete.

RamsukhdasclassicalF

Surrender — the single shelterbetween

12.6Surrender every act, and He lifts you out.───→here18.46───→18.62Take refuge whole; grace is the road.

RamsukhdasclassicalG

Equanimity in everythingbetween

14.24Past the modes, equal in praise and blame.───→here18.46───→18.54The goal is just sameness toward all.

RamsukhdasclassicalH

All paths arrive at the same roombetween

12.12Even devotion holds its own gradient.───→here18.46───→18.66Devotion's flagship, and the closing door.

RamsukhdasclassicalI

The Lord already inside the heartbetween

15.15Seated in every heart; memory comes from Me.───→here18.46───→18.61He turns all beings mounted on a machine.

MadhusūdanaclassicalB

Different students need different teachingsexit

18.1Three kinds of renouncing, one for each grade.───→here18.46───→

MadhusūdanaclassicalG

Knowing and acting cannot run togetherexit

18.1At the very end, the line still holds.───→here18.46───→

MadhusūdanaclassicalJ

Two kinds of nature — divine and demonicexit

18.1Even renouncing splits into three by disposition.───→here18.46───→

RamsukhdasclassicalA

What binds you (and how to let go)exit

18.1Renouncing means cutting the false relationship.───→here18.46───→

RamsukhdasclassicalD

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

18.19Knowledge, action, doer, each one threefold.───→here18.46───→

RamsukhdasclassicalJ

Divine vs demonic patternsexit

17.5Hard penance off-script is still demonic.───→here18.46───→

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketstation

───→here18.46───→

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentstation

───→here18.46───→

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyastation

───→here18.46───→

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

15.20Whole teaching named guhyatamaṃ śāstram.───→here18.46───→18.78Colophon: three kāṇḍas, one śāstra.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

12.12Bhakti's gradient is jijñāsu-relative.───→here18.46───→18.66Arjuna lacks formal saṃnyāsa-fitness.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

13.1Boundary protected by stylized doubt.───→here18.46───→18.66Closing verse opened by doubt-and-answer.

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelbetween

12.20Closing the bhakti hexad on jñāna.───→here18.46───→18.66Surrender read inside the niṣṭhā-dvaya frame.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentbetween

15.20Whole śāstra named most-secret-teaching.───→here18.46───→18.66Final word read as the last upasaṃhāra.

VedāntadeśikaclassicalB

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

12.7I lift them out of saṃsāra's ocean.───→here18.46───→18.66The phala-vilamba grief is what 18.66 closes.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionbetween

9.33So much more — the sociological span widens.───→here18.46───→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.───→here18.46───→18.66Counterfeit reasonings named, then rejected.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

6.47The mad-gatena yogi: the carama-form here.───→here18.46───→18.66The carama-śloka extracts what's common.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefbetween

16.5Daivī-asuric grief closed mid-text.───→here18.46───→18.66Final mā-śucaḥ closes the long-path grief.

VedāntadeśikaclassicalJ

Sañjaya's frame — evidentiary, not ornamentalbetween

11.50Sañjaya names the viśva-rūpa as witness.───→here18.46───→18.74The frame closes: 'I heard this dialogue.'

ĀnandagiriclassicalD

Praśna-bīja chapter openingsexit

18.1Final chapter compresses seed and answer.───→here18.46───→

ĀnandagiriclassicalF

Which karma? — fourfold typologyexit

18.1Tyāga and saṃnyāsa named distinct.───→here18.46───→

ĀnandagiriclassicalG

Anūdyate, na vidhīyateexit

17.2Threefold faith: tagged at this site.───→here18.46───→

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiexit

18.1Tyāga = renouncing the relationship.───→here18.46───→

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstexit

18.1Final chapter opens with the same form.───→here18.46───→

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionexit

18.1Tyāga-question resolves ch. 16-17's typology.───→here18.46───→

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathstation · v2 · station 8/9

───→here18.46───→

Ekrasmodernleadership

Leadership — svadharma in actionstation · v2 · station 9/11

───→here18.46───→

RāmānujaclassicalA

World as the Lord's body (antaryāmin)station

───→here18.46───→

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)station

───→here18.46───→

RāmānujaclassicalI

Vibhūti as evidence for antaryāminstation

───→here18.46───→

Ekrasmodernstress

Stress — panic to shelterbetween · v2

9.22Yogakshema───→here18.46───→18.66Take refuge

Ekrasmodernbhakti

Bhakti — devotion pathbetween · v2

12.13Dear-bhakta description begins───→here18.46───→18.66Take refuge in Me alone

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentbetween · v2

15.5Free of pride and delusion───→here18.46───→18.49Naishkarmya-siddhi

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesbetween · v2

18.25Tamasic action───→here18.46───→18.61Lord at the heart

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvabetween · v2

18.16Wrong-seer fails the act───→here18.46───→18.61Lord at the heart, beings spinning

Ekrasmodernforgiveness

Forgivenessbetween · other

18.42Brahmaṇa's kṣamā───→here18.46───→18.66All debts dissolved

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

6.1Soft sense of renouncer───→here18.46───→18.49Naishkarmya-siddhi by sannyāsa

ŚaṅkaraclassicalA

Sorrow and delusion are the diseasebetween

4.42Cut the heart's doubt with the sword of knowledge.───→here18.46───→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.───→here18.46───→18.49Action-freedom comes from full renunciation.

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

5.2Each path bears fruit by its own working.───→here18.46───→18.66The combined-path view named and dismantled.

ŚaṅkaraclassicalE

Ignorance is the only enemybetween

13.2One Self lights every body as one sun lights all.───→here18.46───→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.───→here18.46───→18.55Knowledge-standing IS the highest devotion.

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

15.1The world-tree is the tree of the Kaṭha.───→here18.46───→18.66Renounce all dharmas — śruti ratifies.

ŚaṅkaraclassicalK

Liberation while still embodiedbetween

13.34One Self, untouched, in every body.───→here18.46───→18.49Action-freedom is standing in immediate liberation.

RāmānujaclassicalE

Bhakti as continuous recollectionbetween

12.7I lift them across.───→here18.46───→18.65Recollection like sight: the final command.

RāmānujaclassicalG

Māyā is real causal powerbetween

13.2Those who posit ajñāna in Brahman fail.───→here18.46───→18.61The yantrin reading forecloses the residue.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyabetween

15.4Find the Origin and take refuge in him.───→here18.46───→18.62Take refuge whole-being.

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata similebetween

12.7I lift him across.───→here18.46───→18.65You are dear to Me — I promise.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonebetween

12.5The personal route is easier — by design.───→here18.46───→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.───→here18.46───→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.───→here18.46───→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.───→here18.46───→18.66Drop every duty; take refuge in Me alone.

VallabhaclassicalB

Grace alone — the technical markbetween

14.26Beyond the modes is grace-rooted love.───→here18.46───→18.66Final verse — pure grace, nothing else.

VallabhaclassicalC

Drop the doer, not the deedbetween

18.1The closing chapter reopens this question.───→here18.46───→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.───→here18.46───→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.───→here18.46───→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.───→here18.46───→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.───→here18.46───→18.55The Nibandha's sevā-section names the means.

Ekrasmodernanger_management

Anger Managementexit · other

16.22Released from the three gates───→here18.46───→

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbaexit · other

18.16Soul's non-doership, not Self's───→here18.46───→

ŚaṅkaraclassicalD

The fit student vs the unfit studentexit

18.41Each order's work is born of its own nature.───→here18.46───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)exit

18.1The closing chapter gathers all questions.───→here18.46───→

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktaexit

18.19Each instrument threefold.───→here18.46───→

MadhvaclassicalT1

Hari is supreme — the running reading-ruleexit

17.23Oṃ-tat-sat names the Lord, three times.───→here18.46───→

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closeexit

18.14Of the five causes, Viṣṇu is the prime mover.───→here18.46───→

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksexit

18.16'I am not the doer' names the soul, not Self.───→here18.46───→

MadhvaclassicalT6

Citation is the spine — texts carry the loadexit

18.14Āyāsya-śruti closes the agency question.───→here18.46───→

MadhvaclassicalT7

Action and knowledge — never rivalsexit

18.2The ritualists' śruti fixes the closing definition.───→here18.46───→

VallabhaclassicalD

Chapter-opening preludesexit

18.1Closing chapter's prelude seals the program.───→here18.46───→

VallabhaclassicalJ

Strategic silence — pointers, not absencesexit

17.12The threefold yajña/dāna/tapas catalogue is skipped.───→here18.46───→

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

13.2For their rescue, truth-knowledge is uttered.───→here18.46───→18.66I shall release you from every wrong.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

11.43Teacher, and teacher's teacher beyond compare.───→here18.46───→18.64Hear the supreme word spoken because dear.

ŚrīdharaclassicalC

Devotion is both the way and the homebetween

14.26Unwavering love fits one for brahman.───→here18.46───→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.───→here18.46───→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.───→here18.46───→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.───→here18.46───→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.───→here18.46───→

Gauravmoderninterfaith_cosmology

'Yatah pravrittir bhutanam yena sarvam idam tatam, sva-karmana tam abhyarchya sistation · station 6/6

───→here18.46───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsbetween

17.15Mantra and speech. 'Anudvega-karam vakyam satyam priya-hitam cha yat, svadhyaya-───→here18.46───→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───→here18.46───→18.61'Ishvarah sarva-bhutanam hrid-deshe'rjuna tishthati.' The Lord stands in the hea

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

11.32Wrist, kalai. Kala, time. 'Kalo'smi loka-kshaya-krit pravriddhah.' Gaurav arrive───→here18.46───→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───→here18.46───→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.───→here18.46───→18.73Confusion gone — but Anugītā still waits.

AbhinavaguptaclassicalE

Field and field-knower as Parameśvarabetween

15.16Two persons inside the field, one beyond.───→here18.46───→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.───→here18.46───→18.62Three names yoked — one referent sealed.

AbhinavaguptaclassicalH

Bhakti as non-dual recognitionbetween

12.2Two paths reconciled — one gracious face.───→here18.46───→18.65Four parallel ways of saying one thing.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerbetween

11.35By grace-nature, the secret discloses itself.───→here18.46───→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───→here18.46───→

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessexit

17.2Even faith is graded through the three.───→here18.46───→

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

15.16Refusing kṣara=inert, akṣara=soul.───→here18.46───→18.66Drop varṇāśrama too is blocked here.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitbetween

12.20Dear devotee is at the apex.───→here18.46───→18.66All-dharma surrender is the apex grade.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

15.16Bhūta covers jīva; literal range holds.───→here18.46───→18.66Dharma as upalakṣaṇa of its own results.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaexit

18.1Renunciation closes; threads converge.───→here18.46───→

JayatīrthaclassicalH

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

18.11No full renouncer; tyāga is of fruit.───→here18.46───→

Śabda · lemmas (14 unique · 14 occurrences)

विन्दति √vid — to know; to find (verbal root) · present indicative 3rd person singular verb
सर्वम् sarva — all, entire · nominative neuter singular noun
मानवः mānava — human, descendant of Manu · nominative masculine singular noun

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यतस् yatas — whence, since, because
प्रवृत्तिः pravṛtti — engagement, activity (pra- + √vṛt: 'turning-toward') · nominative feminine singular noun
भूतानाम् bhūta — being, creature; element; past, gone · genitive neuter plural noun
येन yad — which, who (relative pronoun) · instrumental masculine singular noun
इदम् idam — this (proximal demonstrative) · nominative neuter singular noun
ततम् √tan — to extend, stretch, spread (verbal root) · nominative neuter singular participle noun
स्व sva — own, self · compound
कर्मणा karman — action, deed, the law of action · instrumental neuter singular noun
तम् tad — that (distal demonstrative); also 3rd-person pronoun · accusative masculine singular noun
अभ्यर्च्य abhyarc — to honor, worship (abhi- + √arc) · conv
सिद्धिम् siddhi — perfection, attainment, success; supernatural power (yogic) · accusative feminine singular noun

Praśna · so what (7)

01If every prescribed duty (sva-karma) is already a form of worship when aimed at the source of all activity, does the quality of inner orientation transform the act, or does the act transform regardless of orientation?
02Shankara reads siddhi here as jnana-qualification, not liberation; Ramanuja reads it as mat-prapti. Can a single verse bear both readings simultaneously without contradiction, or must the reader choose a school before reading?

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03The verse identifies the same entity as yatah pravrtih (causal source) and yena sarvam tatam (pervasion): is this a cosmological claim, a meditative instruction, or both, and what changes if we read it as only one of these?
04Madhva withholds direct commentary; Vallabha inserts 'na tu devantaram' (not other deities). What does the absence or addition of such constraints reveal about how each school understands the openness of sva-karma?
05If sva-karma varies by varna and ashrama (as Shankara and Madhusudhana both specify), does this verse endorse a stratified social order as a spiritual necessity, or is the varna-reference incidental to its deeper claim?
06Madhusudhana imports the dream-metaphor ('as dream-born chariots from the dreamer') to explain pravtti from Ishvara. What does it cost or gain to read cosmic causation as analogous to dream-causation?
07The verse ends with 'siddhi' without specifying its content: across the six schools, siddhi ranges from antahkarana-shuddhi to mat-prapti to mukti. Does this multiplicity indicate polysemy by design, or a flaw that each commentator is correcting?

Vyavahāra · try it in your life

Advaita

A surgeon performing a difficult procedure recognises, mid-operation, that skill, breath, and instrument are all expressions of the one consciousness underlying the patient and herself. The act is done fully; no part of the mind is bargaining for outcome. The result of this sustained practice is not better surgery (though that may follow) but a gradual transparency of ego that makes jnana-yoga accessible.

Dvaita

A craftsman builds furniture with full skill and refuses to take credit for the outcome, knowing that the strength of his hands, the clarity of his eye, and the grain of the wood are all Hari's gift. He dedicates the finished piece explicitly to Hari before delivery. His practice is not to lose self but to correctly locate dependence, since the jiva's identity is permanent and its freedom lies in right ashraya.

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Bhakti

A parent raising a child with full care and attentiveness treats each decision — school choice, discipline, tenderness, boundary — as an offering to the Parameshvara who is the antarayamin within that child. The child is not a project to be optimised but a site of worship. This reframe does not reduce practical effort; it prevents burnout by grounding love in something larger than result.

Advaita-Bhakti

A writer who experiences creative work as simultaneously an expression of Bhagavan's sphurana (self-luminosity) and a purification of her own antahkarana lives the synthesis Madhusudhana describes. The writing is not separate from sadhana; it is sadhana. As the inner faculty clarifies through consistent dedicated work, glimpses of aikatmya (non-dual recognition) become available not in meditation only but in the act of composition itself.

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 46: Krishna to Arjuna — Mokṣa-Sannyāsa-Yoga