{
 "verse_id": "18.1",
 "mūla": {
  "devanāgarī": "संन्यासस्य महाबाहो तत्त्वमिच्छामि वेदितुम् | त्यागस्य च हृषीकेश पृथक् केशिनिषूदन",
  "iast": "saṃnyāsasya mahābāho tattvamicchāmi veditum | tyāgasya ca hṛṣīkeśa pṛthak keśiniṣūdana",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 1",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "saṃnyāsasya",
   "lemma": "saṃnyāsa",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "संन्यासशब्दार्थस्य इत्येतत्,",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "त्यागस्य",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "त्यागस्य",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "केनचिद्रूपेण कर्मत्यागस्य तत्त्वं स्वरूपं पृथक् सात्त्विकराजसतामसभेदेन वेदितुमिच्छामि त्यागस्य",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "संन्यासस्य"
  },
  {
   "surface_form": "mahā",
   "lemma": "mahat",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "महा"
  },
  {
   "surface_form": "bāho",
   "lemma": "bāhu",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "बाहो"
  },
  {
   "surface_form": "tattvam",
   "lemma": "tattva",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", याथात्म्यमित्येतत्, इच्छामि वेदितुं ज्ञातुम्, त्यागस्य",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "तत्त्वम्"
  },
  {
   "surface_form": "icchāmi",
   "lemma": "iṣ",
   "grammar": "present indicative 1st person singular verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इच्छामि"
  },
  {
   "surface_form": "veditum",
   "lemma": "vid",
   "grammar": "infinitive",
   "senses_attested_in_panel": [
    {
     "sense": "इच्छामि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "वेदितुम्"
  },
  {
   "surface_form": "tyāgasya",
   "lemma": "tyāga",
   "grammar": "genitive masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "च त्यागशब्दार्थस्येत्येतत्, हृषीकेश, पृथक् इतरेतरविभागतः केशिनिषूदन केशिनामा हयच्छद्मा कश्चित् असुरः तं निषूदितवान् भगव",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च तत्त्वं याथात्म्यं पृथग् वेदितुम् इच्छामि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "च तत्त्वं पृथक् विवेकतो ज्ञातुमिच्छामि, संशयासुरनिरासार्थंमहाबाहो केशिनिषूदन इति सम्बोधयति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "च तत्त्वं पृथग्विवेकेन वेदितुमिच्छामि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "च तत्त्वं वेदितुमिच्छामि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्यागस्य"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "hṛṣīkeśa",
   "lemma": "hṛṣīkeśa",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", पृथक् इतरेतरविभागतः केशिनिषूदन केशिनामा हयच्छद्मा कश्चित् असुरः तं निषूदितवान् भगवान् वासुदेवः, तेन तन्नाम्ना संबोध्यत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "सर्वेन्द्रियनियामक,",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "हृषीकेश"
  },
  {
   "surface_form": "pṛthak",
   "lemma": "pṛthak",
   "grammar": "",
   "senses_attested_in_panel": [
    {
     "sense": "इतरेतरविभागतः केशिनिषूदन केशिनामा हयच्छद्मा कश्चित् असुरः तं निषूदितवान् भगवान् वासुदेवः, तेन तन्नाम्ना संबोध्यते अर्जु",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "विवेकतो ज्ञातुमिच्छामि, संशयासुरनिरासार्थंमहाबाहो केशिनिषूदन इति सम्बोधयति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "सात्त्विकराजसतामसभेदेन वेदितुमिच्छामि त्यागस्य",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "पृथक्"
  },
  {
   "surface_form": "keśiniṣūdana",
   "lemma": "keśiniṣūdana",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "केशिनामा हयच्छद्मा कश्चित् असुरः तं निषूदितवान् भगवान् वासुदेवः, तेन तन्नाम्ना संबोध्यते अर्जुनेन",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "इति सम्बोधयति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "केशिनाम्नो हि महतो हयाकृतेर्दैत्यस्य युद्धे मुखं व्यादाय भक्षयितुमागच्छतोऽत्यन्तं व्यात्ते मुखे वामबाहुं प्रवेश्य तत्क्",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "केशिनिषूदन"
  }
 ],
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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_18.1",
    "anandgiri_18.1"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna addresses Krsna with three epithets — Mahabaho (great-armed), Hrsikesa (master of senses), Kesanisudana (slayer of the Kesi-asura) — each chosen to invoke the Lord's power over external and internal obstacles. Sankara notes that sannyasa (renunciation) and tyaga (abandonment) have been used in earlier chapters without their precise senses being settled; Arjuna therefore asks for their tattva (essential meaning, 'thatness of the thing'), each separately (prthak). For Sankara, the inquiry is grammatical-philosophical before it is devotional: two terms, unresolved meanings, now to be distinguished by the knower of Brahman."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.1",
    "vedantadeshika_18.1"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja opens by anchoring the question in sruti: 'By tyaga alone some attain immortality' (Mahanaraya na 8.14) and 'sannyasa-yogins with purified sattva attain Brahmaloka' (Mundaka 3.2.6). Arjuna wants to know whether sannyasa and tyaga are synonymous or distinct — if distinct, their separate svarupa (essential natures); if synonymous, what single svarupa obtains. The inquiry is practical-soteriological: both are prescribed as moksa-sadhana (means to liberation), and their relationship determines which path belongs to which adhikari (qualified practitioner). Ramanuja will show that loving kainkarya (service) informs both terms."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.1",
    "jayatirtha_18.1"
   ],
   "score": 0.5,
   "english_rendering": "Arjuna addresses Kṛṣṇa by three epithets — *mahābāho* (mighty-armed), *hṛṣīkeśa* (lord of the senses), *keśiniṣūdana* (slayer of Keśin) — and asks to know *pṛthak*, separately and distinctly, the *tattva* (true nature) of *saṃnyāsa* and *tyāga*. Madhva opens with a salutation: *anantaguṇapūrṇāya namaḥ* — homage to the one filled with infinite qualities — marking Kṛṣṇa's *svatantra* (independently real, self-sufficient) fullness as the ground of the entire chapter. The bhāṣya then states the chapter's purpose: *pūrvoktaṃ sādhanam sarvaṃ saṅkṣipyopasaṃharatyanenaddhyāyena* — by this chapter, all the *sādhana* (means of attainment) taught previously is gathered up and brought to conclusion. Jayatīrtha glosses *sādhanam* as *jñānasādhanam* — the means of *jñāna* (knowledge) — and forestalls the objection that repeating what has been stated is pointless: *uktasyoktirvyarthety āśaṅkānirāsāya saṅkṣipyopasaṃharatītyuktam*. The compression is not redundancy but summation. Jayatīrtha adds that the chapter also introduces what has not yet been treated: *anuktaṃ traiguṇyaṃ ca vaktītyapi grāhyam* — the doctrine of the three *guṇas* not previously expounded is likewise to be received here. Arjuna's twofold question — the *bheda* (real distinction) between *saṃnyāsa* and *tyāga* — is thus posed at the threshold of a chapter that, for Dvaita, recapitulates the *paratantra* (eternally dependent) *jīva*'s entire course of *sādhana* under the sovereign fullness of *anantaguṇapūrṇa* Hari."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.1"
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   "score": 0.5,
   "english_rendering": "Vallabha places a mangalacarana verse at chapter's head: 'In the eighteenth, the meaning of the Gita is stated through the determination of tyaga and sannyasa; abandoning all dharmas, shelter alone is called moksa.' He observes that in passages such as 'the self-controlled one renounces all actions by mind' (BG 5.13) and 'abandoning attachment to fruit of action' (BG 4.20), both terms have already appeared — but whether they are co-extensive or distinct remains unsettled (avasesita-tattva-bubhutsaya). Arjuna's question is the residual inquiry after the entire prior teaching; in Pustimarga terms, even the asking is a form of saranagati (surrender), for only the soul fully dependent on Krsna's prasada would want to understand the precise boundaries of what must be relinquished."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.1"
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   "score": 0.5,
   "english_rendering": "Sridhara begins with a summary verse announcing that Ch. 18 gathers the whole Gita's meaning through the sannyasa-tyaga distinction for the sake of paramartha-viniscaya (determination of the highest truth). He rehearses the apparent contradiction in the prior teaching: BG 5.13 teaches renunciation of all actions; BG 4.20 and 12.12 teach performance of action with renunciation of its fruit. A fully omniscient and supremely compassionate Bhagavan cannot teach contradictions, so Arjuna asks for the principle that reconciles them. Sridhara's gloss on the epithets is devotionally concrete: Kesanisudana is explained in vivid detail — Kesi was a demon in horse-form who came with mouth agape to devour, and the Lord thrust his arm in, then expanded it like a karkati fruit to split the demon — hence 'Mahabaho' follows naturally as a second address."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.1"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudhana Sarasvati provides the most analytically layered rendering. He distinguishes three types of sannyasa: (1) post-jnana total renunciation (described in Ch. 14 as gunatitata, beyond the gunas — not subject to sattva/rajas/tamas division); (2) pre-jnana renunciation in pursuit of Vedanta-vicara (covered under 'nistraigunyo bhava Arjuna,' BG 2.45 — also beyond guna-division); (3) renunciation by those in whom neither jnana nor jijnasa (desire to know) has arisen — only this third form admits the sattva-rajas-tamas threefold division, and it is this sannyasa Arjuna is asking about. Tyaga similarly asks: are the two terms genus-and-species like 'brahmin-and-wanderer,' or wholly distinct like 'pot-and-cloth'? The triple epithets mark three competences: Mahabaho (power against external obstacles), Kesanisudana (power against external demonic forces), Hrsikesa (power against internal obstacles) — a structural reading no other school makes explicit."
  }
 },
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  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Mahābāho",
   "preceding_question": "",
   "following_response": ""
  }
 },
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    "bg-shankara",
    "bg-ramanuja",
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    "bg-sridhara",
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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    "scope": "mūla.iast — spaces reinserted using word_by_word.surface_form as source of truth",
    "loci": [
     "pṛthakkeśiniṣūdana -> pṛthak keśiniṣūdana"
    ]
   },
   {
    "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": [
     "पृथक्केशिनिषूदन -> पृथक् केशिनिषूदन"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:14.990123Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 9,
    "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 sannyasa and tyaga are ultimately the same reality with different names, what does the tradition gain by preserving both words — what does each term protect that the other cannot?",
  "Arjuna has heard eighteen chapters of teaching before asking this question: why does the inquiry into renunciation come last, and what does that placement reveal about the Gita's pedagogical architecture?",
  "Sankara says the two terms were 'used but not settled' in prior chapters — how often do we operate with key words whose distinction we have never actually examined, and what practical cost does that vagueness carry?",
  "Madhusudana identifies three types of renunciation and says only the third admits gradation into good/mediocre/compromised forms — what does that suggest about how we evaluate our own renunciatory choices?",
  "Ramanuja anchors the question in scriptural texts about moksa-sadhana: does framing a personal inquiry in terms of 'what the tradition says' strengthen or weaken the inquiry, and when does each apply?",
  "Vallabha reads even the act of asking as a form of surrender — is intellectual questioning a form of devotion or an obstacle to it, and how might the answer depend on the questioner's stage?",
  "The three epithets Arjuna uses have been glossed as covering external obstacles, external demonic forces, and internal turbulence respectively — what does it mean to summon all three modes of divine power before asking a conceptual question?"
 ],
 "everyday_applications": {
  "advaita": "Before making a major life change — leaving a job, ending a relationship, simplifying possessions — pause to ask whether the word you are using ('giving up,' 'moving on,' 'letting go') actually names what you are doing, or whether the vagueness is doing work you have not examined. Sankara's insistence on settling terms before proceeding is a discipline of intellectual honesty that applies to every significant decision.",
  "viśiṣṭādvaita": "When choosing between two valid paths — full withdrawal from a domain versus engaged participation without personal agenda — Ramanuja's question is which form of service (kainkarya) each actually enables. The test is not which feels more renounced but which deepens your capacity to act for the whole rather than for self-return. Use that criterion when the two paths feel equally legitimate.",
  "dvaita": "Madhva's minimal commentary carries a structural message: sometimes the right response to a chapter-opening question is to note that everything prior has been preparation for this. In practice, when you find yourself at a threshold inquiry — 'what does all this work add up to?' — resist the urge to answer immediately. Sit with the recognition that the question itself is the summation.",
  "śuddhādvaita": "Vallabha's reading that even asking is a form of surrender applies when you feel the gap between your theoretical understanding and your lived practice. Rather than resolving the gap by forcing an answer, let the question itself be the form your dependence takes — bring it to the source without demanding it be answered on your timeline. The inquiry held openly is already a practice.",
  "bhakti": "Sridhara resolves the apparent contradiction in prior teaching by appealing to the character of the teacher: an omniscient and compassionate instructor cannot contradict himself, so the apparent conflict is a sign that precision is needed, not that the teaching is flawed. Apply this when two trusted sources in your own learning appear to conflict — assume the conflict is in your reading before assuming it is in the sources.",
  "advaita-bhakti": "Madhusudhana's three-tier classification of renunciation suggests a diagnostic tool: when you renounce something, ask which register you are operating in — have you understood the nature of the thing you are renouncing (post-jnana), are you renouncing in order to understand (jijnasa-driven), or are you simply managing your relationship to action without either? The quality of the renunciation, and its risks of becoming merely tamasic or rajasic, depend on that honest assessment."
 },
 "primary_meaning": "Arjuna asks: Tell me truly, great-armed lord, what renunciation and relinquishment each really are and how the two differ."
}