{
 "verse_id": "18.11",
 "mūla": {
  "devanāgarī": "न हि देहभृता शक्यं त्यक्तुं कर्माण्यशेषतः | यस्तु कर्मफलत्यागी स त्यागीत्यभिधीयते",
  "iast": "na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ | yastu karmaphalatyāgī sa tyāgītyabhidhīyate",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 11",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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   "surface_form": "na",
   "lemma": "na",
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   "theme_lists": [],
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    {
     "sense": ", देहं बिभर्तीति देहभृत्, देहात्माभिमानवान् देहभृत् उच्यते, न विवेकी स हि वेदाविनाशिनम् (गीता 2",
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     "school": "viśiṣṭādvaita",
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     "sense": "देहात्माभिमानवता निःशेषेण सर्वाणि कर्माणि त्यक्तुं नहि शक्यम्",
     "school": "bhakti",
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    },
    {
     "sense": "कर्मप्रवृत्तिहेतुरागद्वेषपौष्कल्येन सततं कर्मसु प्रवर्तमानेन कर्माण्यशेषतो निःशेषेण त्यक्तुं हि यस्मान्न शक्यं न शक्यान",
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   "lemma": "śakya",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "शक्यम्"
  },
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   "surface_form": "tyaktum",
   "lemma": "tyaj",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्यक्तुम्"
  },
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   "surface_form": "karmāṇi",
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   "surface_devanagari": "कर्माणि"
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   "grammar": "",
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  },
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   "surface_form": "tyāgī",
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   "grammar": "nominative masculine singular noun",
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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_18.11",
    "anandgiri_18.11"
   ],
   "score": 0.5,
   "english_rendering": "The one who carries the body (dehabhrta) is the ajnani, the ignorant one bound by the false identification 'I am the body.' Such a person cannot abandon all action without remainder, for Shankara holds that only the paramarthadarshi, the seer of ultimate reality who is free from body-identification, can perform complete renunciation (asheshakarmasannyasa). The ajnani who remains engaged in obligatory actions while relinquishing only the desire for fruits (karmaphalabhisandhi-sannyasa) is called a tyagi in a secondary, laudatory sense. This fruit-relinquisher is praised precisely because for the body-bound person, this phalatyaga is the available approximation of the real renunciation that belongs only to the jnanin.",
   "divergence_note": "Shankara: 'ashesha-karma-sannyasah shakhyate kartum paramarthadarshitvaenaiva adehabhrata' — complete renunciation is possible only for one who is not body-identified.",
   "commentator": "Shankaracharya"
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.11",
    "vedantadeshika_18.11"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja holds that the embodied one cannot abandon all karmas because actions sustaining the body, eating and drinking and their extensions, are unavoidable (avarjaniyatva), and the mahayajnas performed for those purposes are equally unavoidable. Among these unavoidable karmas the one who gives up the fruit, and Ramanuja clarifies this means also giving up the sense of kartrtva (doership) and sanga (attachment), is the true tyagi as the shruti declares, 'through tyaga alone some have attained immortality' (tyagenaike amrtatvam anashuh). The verse thus confirms that karma cannot be physically abandoned but is transformed into kainkarya, service to Bhagavan, when stripped of its fruit-orientation.",
   "divergence_note": "Ramanuja: 'phalakartrtvakarmasangananam tyagi — trividhah samprakirtitah' — the triple renunciation of fruit, doership, and attachment is the verse's intent.",
   "commentator": "Ramanujacharya"
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.11",
    "jayatirtha_18.11"
   ],
   "score": 0.5,
   "english_rendering": "*Anyastyāgārtho na yukta iti āha — na hi iti*: the alternative meaning of *tyāga* (renunciation) — *sarvakarmparityāgalakṣaṇas tyāgārthas tyāgaśabdārthaḥ*, the sense that *tyāga* denotes the total relinquishment of all action — is not tenable, and *na hi dehabhṛtā śakyaṃ tyaktuṃ karmāṇyaśeṣataḥ* is adduced precisely to foreclose that *pūrvapakṣa*. Jayatīrtha specifies that the verse's purpose is *pūrvapakṣabījanirāsārtha*: it uproots the very seed of the opposing position. The *dehabhṛt* (the *jīva* bearing a body), being *paratantra* (eternally dependent on Hari), cannot accomplish the complete (*aśeṣataḥ*) abandonment of action; thus *sarvakarmparityāga* as the content of *tyāga* is ruled out. What remains — *yastu karmaphalatyāgī sa tyāgītyabhidhīyate* — names the true *tyāgī*: one who relinquishes the fruit (*karmaphala*) of action. In the *dvaita* reading, this fruit-relinquishment is grounded in the *jīva*'s ontological subordination to Hari, registered in the *Bhagavān*'s own *svasiddhānta niṣṭhāṅkita* at 18.6, and points toward *bhakti* as dependent worship rather than any dissolution of *bheda* (real distinction).",
   "divergence_note": "Madhva: *anyastyāgārtho na yukta iti āha — na hi iti* — the alternative ground for *tyāga* (total action-abandonment) is rejected; Jayatīrtha names the verse's function explicitly as *pūrvapakṣabījanirāsārtha*, the removal of the root of the opposing thesis.",
   "commentator": "Madhvacharya"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.11"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha, commenting jointly on 18.10-11, reads the sattvic tyagi as one who is sattvsamavishta (immersed in sattva), who neither hates the inauspicious action nor clings to the auspicious, having renounced self-enjoyment beyond what belongs to the Lord. Body-sustained karmas, eating, drinking, and the mahayajnas performed for them, are unavoidable, and the triple relinquishment of fruit, kartrtva (doership), and mamata (possessiveness) is the real tyaga. This triple tyaga is the hallmark of Pushti-marga: actions continue but are offered as lila-prasada, the grace-play of Krishna, so no personal fruit-claim remains.",
   "divergence_note": "Vallabha: 'karmani kartrtvasangaphalanam tyagah shastriyah, na tu svarupatah tyaga iti' — renunciation is of kartrtva, sanga, and phala, not of action as such.",
   "commentator": "Vallabhacharya"
  },
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.11"
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   "score": 0.5,
   "english_rendering": "Sridhara addresses a likely objection: would it not be better to renounce all karmas outright so that, free of karmic distraction, jnananishttha comes easily? He answers that one who holds body-identity (dehatmabhimana) simply cannot renounce all action without remainder, as BG 3.5 confirms ('not for a moment can anyone remain actionless'). Therefore the one who continues performing karmas while renouncing their fruits is to be called the foremost (mukhya) tyagi. Sridhara's reading is devotionally inflected: the fruit-relinquisher is praised because phalatyaga purifies the heart (sattvashuddhi) and makes it fit for bhakti.",
   "divergence_note": "Sridhara: 'yah karmanukurvaneva karmaphalatyagi sa eva mukhyatyagityabhidhiyate' — the fruit-relinquisher while acting is the primary tyagi.",
   "commentator": "Sridhara Svami"
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Madhusudana synthesizes both streams: the jnanin who has truly seen the paramarthasatya can perform asheshakarmasannyasa because raga and dvesha, the causes of karmic engagement, are absent in him. But the ajnani, still convinced 'I am this body, this brahmana, this householder,' is held by anadi-avidya-vasana (beginningless ignorance-impression) and cannot abandon actions entirely. Such a person who, by Bhagavan's grace (bhagavadanukampa), relinquishes the fruit of actions at the time they are performed is secondarily called a tyagi in a laudatory (guna-vrtti) sense. The primary meaning of tyagi still belongs to the jnanin, but Madhusudana is warm: even the secondary tyagi is rare (tusha-shabda durablata-dyotanarthah) and deserving of honour.",
   "divergence_note": "Madhusudana: 'yah bhagavadanukampaya tatkalaphalatyagi sa tyagityabhidhiyate gaunaya vrttya stutyartham' — bhakti's grace enables even the ajnani to approximate true renunciation.",
   "commentator": "Madhusudana Sarasvati"
  },
  "vishishtadvaita": {
   "score": 0.5
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  "shuddhadvita": {
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 },
 "so_what_questions": [
  "If complete action-renunciation is impossible for the embodied person, what does 'total surrender' actually mean in practice — is it an orientation rather than a cessation?",
  "All six schools agree the fruit must be released but disagree sharply on why: is the fruit released because it belongs to Bhagavan (Ramanuja, Vallabha), because the ego-claimant is unreal (Shankara), because the jiva is dependent on Hari (Madhva), or because clinging corrupts the doer (Sridhara)? Which account of why changes what you actually do?",
  "Madhusudana introduces bhagavadanukampa (divine grace) as the enabling condition even for the ajnani's phalatyaga. Does this mean tyaga is ultimately received rather than achieved?",
  "The verse implies two grades of tyagi: the one who drops the fruit while acting (secondary), and the paramarthadarshi who drops doership entirely (primary). Does striving for the primary grade while not yet there cause a kind of spiritual violence, or does the verse counsel accepting the secondary grade as fully sufficient?",
  "Shankara says body-identity is the obstacle to full renunciation, not moral weakness or laziness. What practices actually loosen dehatmabhimana (body-identification) in ordinary life?",
  "The unavoidable karmas Ramanuja lists (eating, the mahayajnas maintained for body-sustenance) are the same karmas he says can become kainkarya. What is the transformational mechanism — does intention alone do it, or does it require a structural change in how one understands oneself?",
  "Madhva's terse 'anyastyagartho na yukta' dismisses alternative grounds for tyaga without elaboration. What alternative is being rejected, and does that rejection close off or open a practical path?"
 ],
 "everyday_applications": {
  "advaita": "Before a high-stakes deliverable at work, notice the internal narrator saying 'my project, my reputation.' Shankara's verse teaches that this narrator is the dehabhrta, the body-identified ego, not the actual doer. Practice once: complete the work fully, then observe the moment of completion without claiming the result. The doing continues; the claimant is what you suspend.",
  "vishishtadvaita": "When you feel resentment that your contribution was not acknowledged, Ramanuja's reading of this verse is precise: the injury is sanga (attachment to being seen as the doer). The Ramanuja practice is not to suppress the feeling but to redirect the action's reference — the work was kainkarya, service, and its recipient is Bhagavan. Acknowledgement from colleagues is a bonus, not the target.",
  "dvaita": "Madhva's framework asks: who actually owns the outcome of your effort? Since the jiva is fundamentally dependent, claiming independent ownership of success is a category error. When a project succeeds, pause and attribute the power to Hari rather than to your competence. This is not false modesty; it is Madhva's ontological precision applied to Monday morning.",
  "shuddhadvita": "Vallabha's triple relinquishment (phala, kartrtva, mamata) applies to any creative or caregiving work. When cooking for your family, the Pushti practice is: let the action be full and loving, release ownership of how it is received, and offer the whole event as Krishna's lila playing through you. The meal is real; the ego-cook is the fiction.",
  "bhakti": "Sridhara's pragmatic reading is the most accessible: you cannot stop acting, so stop tallying outcomes. At the end of each workday, mentally hand over the results ledger without reviewing it for personal gain or loss. Do this not as spiritual performance but as sattvashuddhi, a daily clearing of the heart's accumulation of result-anxiety.",
  "advaita-bhakti": "Madhusudana says the fruit-relinquisher is rare and praiseworthy even in the secondary grade. On days when the ideal of total non-doership feels remote, this verse authorises a gentler practice: at each decision point, ask 'what would I do if this fruit were already gone?' and act from that answer. That question is bhagavadanukampa entering through the crack of genuine asking."
 },
 "primary_meaning": "No one who carries a body can abandon all action without remainder, so the one who gives up the fruits of action is rightly called a renunciant."
}