{ "verse_id": "18.12", "mūla": { "devanāgarī": "अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् | भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित्", "iast": "aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam | bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit", "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 12", "speaker": "Krishna", "addressed_to": "Arjuna" }, "word_by_word": [ { "surface_form": "aniṣṭam", "lemma": "aniṣṭa", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अनिष्टम्" }, { "surface_form": "iṣṭam", "lemma": "√iṣ", "grammar": "nominative neuter singular participle noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "इष्टम्" }, { "surface_form": "miśram", "lemma": "miśra", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "मिश्रम्" }, { "surface_form": "ca", "lemma": "ca", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "च" }, { "surface_form": "trividham", "lemma": "trividha", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "त्रिविधम्" }, { "surface_form": "karmaṇaḥ", "lemma": "karman", "grammar": "genitive neuter singular noun", "senses_attested_in_panel": [ { "sense": ",धर्माधर्मलक्षणस्य फलं बाह्यानेककारकव्यापारनिष्पन्नं सत् अविद्याकृतम् इन्द्रजालमायोपमं महामोहकरं प्रत्यगात्मोपसर्पि इव -", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "फलम् अत्यागिनां कर्तृत्वममताफलत्यागरहितानां प्रेत्य भवति प्रेत्य कर्मानुष्ठानोत्तरकालम् इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja" ] }, { "sense": "फलं अत्यागिनां उक्तकर्त्यागरहितानां कर्मिणां प्रेत्य भवति कामवासनासलिलसेकेनोद्भवति न तु कामादिपरित्यागिनां भगवदर्पितकर्", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "फलं शरीरग्रहणं भवति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "कर्मणः" }, { "surface_form": "phalam", "lemma": "phala", "grammar": "nominative neuter singular noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "फलम्" }, { "surface_form": "bhavati", "lemma": "√bhū", "grammar": "present indicative 3rd person singular verb", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "भवति" }, { "surface_form": "atyāginām", "lemma": "atyāgin", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "अत्यागिनाम्" }, { "surface_form": "pretya", "lemma": "pre", "grammar": "conv", "senses_attested_in_panel": [ { "sense": "शरीरपातात् ऊर्ध्वम्", "school": "advaita", "weight": 0.8, "witnesses": [ "shankara" ] }, { "sense": "भवति प्रेत्य कर्मानुष्ठानोत्तरकालम् इत्यर्थः", "school": "viśiṣṭādvaita", "weight": 0.8, "witnesses": [ "ramanuja", "vedantadeshika" ] }, { "sense": "भवति कामवासनासलिलसेकेनोद्भवति न तु कामादिपरित्यागिनां भगवदर्पितकर्मिणां क्वचिदपि मोक्षविरोधिफलं भवति", "school": "śuddhādvaita", "weight": 0.8, "witnesses": [ "vallabha" ] }, { "sense": "परत्र भवति, तेषां त्रिविधकर्मसंभवात्", "school": "bhakti", "weight": 0.8, "witnesses": [ "sridhara" ] }, { "sense": "विविदिषापर्यन्तं सत्त्वशुद्धेः प्रागेव मृतानां पूर्वकृतस्य कर्मणः फलं शरीरग्रहणं भवति", "school": "advaita-bhakti", "weight": 0.8, "witnesses": [ "madhusudan" ] } ], "theme_lists": [], "surface_devanagari": "प्रेत्य" }, { "surface_form": "na", "lemma": "na", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "न" }, { "surface_form": "tu", "lemma": "tu", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "तु" }, { "surface_form": "saṃnyāsinām", "lemma": "saṃnyāsin", "grammar": "genitive masculine plural noun", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "संन्यासिनाम्" }, { "surface_form": "kvacid", "lemma": "kvacid", "grammar": "", "senses_attested_in_panel": [], "theme_lists": [], "surface_devanagari": "क्वचिद्" } ], "intertextual_panel": [ { "verse": "6.1", "type": "long-distance thematic echo", "score": 0.9126, "feature_breakdown": { "cosine": 0.8526, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.6802, "stem_prefix": 5.0 } }, { "verse": "18.2", "type": "cross-chapter thematic parallel", "score": 0.9103, "feature_breakdown": { "cosine": 0.8403, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 11.8016, "stem_prefix": 5.0 } }, { "verse": "18.7", "type": "thematic-cluster continuation", "score": 0.9055, "feature_breakdown": { "cosine": 0.8455, "theme_graph": 2.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.1898, "stem_prefix": 4.0 } }, { "verse": "5.2", "type": "long-distance thematic echo", "score": 0.8975, "feature_breakdown": { "cosine": 0.8475, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 8.8508, "stem_prefix": 4.0 } }, { "verse": "9.28", "type": "long-distance thematic echo", "score": 0.8913, "feature_breakdown": { "cosine": 0.8413, "theme_graph": 1.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 10.5599, "stem_prefix": 4.0 } }, { "verse": "14.16", "type": "lemma-family resonance", "score": 0.89, "feature_breakdown": { "cosine": 0.85, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.0356, "stem_prefix": 4.0 } }, { "verse": "5.14", "type": "lemma-family resonance", "score": 0.8889, "feature_breakdown": { "cosine": 0.8389, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 9.0356, "stem_prefix": 5.0 } }, { "verse": "18.3", "type": "shared-vocabulary echo", "score": 0.8888, "feature_breakdown": { "cosine": 0.8388, "theme_graph": 0.0, "vocative": 0.0, "substring": 0.0, "lemma_overlap": 5.8725, "stem_prefix": 5.0 } } ], "doctrinal_projections": { "advaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "shankara_18.12", "anandgiri_18.12" ], "score": 0.5, "english_rendering": "The three-fold fruit of action — the undesired (hell and animal births), the desired (divine states), and the mixed (human existence) — arises after death for those who have not relinquished, whose avidya (ignorance) projects action, agent, and result onto the atman (Self) as if real. But for the true sannyasi (renunciant) — the paramahansa, grounded solely in kevala-jnana (pure non-dual knowledge) — no such fruit arises anywhere, ever. This is because right vision (samyag-darsana) uproots the very seed of samsara: when action-agency-result are seen as superimposed by avidya, nothing remains to bear fruit.", "commentator": "Shankaracharya" }, "viśiṣṭādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "ramanuja_18.12", "vedantadeshika_18.12" ], "score": 0.5, "english_rendering": "The three-fold fruit — hell, heaven, and their mixture (children, cattle, food) — accrues after action to those who have not relinquished kartritva (sense of personal doership), mamata (possessiveness), and phala-abhisandhi (fruit-desire). The true sannyasi, who has surrendered all three, never incurs any fruit that obstructs moksha (liberation). The key: nityakarmas (obligatory rites) like the Agnihotra, when performed with their fruits re-directed to Bhagavan as kainkarya (loving service), are freed from the liberation-opposing fruit — as the Brihadaranyaka Upanishad confirms, 'By sacrifice, gift, and austerity they desire to know him.'", "commentator": "Ramanujacharya" }, "dvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhva_18.12", "jayatirtha_18.12" ], "score": 0.5, "english_rendering": "Madhva glosses this verse as *tyāgaṃ stauti* — a praise of renunciation — marking the verse's function with *aniṣṭam iti* as the opening signal. The three-fold fruit of action — *aniṣṭam* (the unwanted), *iṣṭam* (the wanted), and *miśram* (the mixed) — accrues *pretya* (after death) to *atyāginām* (those who do not renounce), never to the *saṃnyāsin*. Jayatīrtha presses the question: if *karmafalābhāva* (the absence of karmic fruit) is simply *saṃsāranivṛtti* (cessation of rebirth), how is that spoken of as the *tyāgaphala* (fruit of renunciation)? He resolves this by cross-reference: *upapaditam etat tyāgāc chāntiḥ* [12.12] — it has already been established there. The *jīva* (the individual self), eternally *paratantra* (dependent) on Hari, generates bondage through any act not surrendered to the *svatantra* (independently real, self-sufficient) Lord; the *saṃnyāsin* who has relinquished the fruit and the conceit of independent agency is untouched by this three-fold result, *kvacit* — in no circumstance whatsoever.", "commentator": "Madhvacharya" }, "śuddhādvaita": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "vallabha_18.12" ], "score": 0.5, "english_rendering": "Vallabha addresses the prima facie objection: if scriptures enjoin sacrifices with stated fruits (like prajapati-yajna for householders), must those fruits not necessarily follow even for the unintentional performer, as seeds once sown sprout regardless? He resolves this by distinguishing the mode of performance: for those who have surrendered kartritva and phala-kama (fruit-desire), even obligatory rites performed with desire-tainted water do not sprout liberation-opposing fruits. Action offered as Bhagavad-arpita (dedicated to the Lord) belongs to Bhagavan's lila (divine play), and so the sannyasi — here the one who has abandoned kartritva and dedicated all to Krishna — incurs no binding fruit whatsoever.", "commentator": "Vallabhacharya" }, "bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "sridhara_18.12" ], "score": 0.5, "english_rendering": "Sridhara gives the verse its most economical devotional reading: the undesired fruit is hell-existence (narakatva), the desired is divine-existence (devatva), and the mixed is human-existence (manusyatva) — corresponding to demerit, merit, and their combination. All three accrue only to the sakama (desire-motivated) performer. The term 'sannyasi' here, Sridhara notes, deliberately includes karma-phala-tyagis (renouncers of fruit) by extension — as the Gita itself uses 'sannyasi' for one who acts without clinging to fruit (6.1). Since such persons are sattvika (pure) and offer results to Ishvara (the Lord), neither the inauspicious nor the auspicious fruit binds them.", "commentator": "Sridhara Svami" }, "advaita-bhakti": { "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)", "key_cross_references": [], "witness_passages": [ "madhusudan_18.12" ], "score": 0.5, "english_rendering": "Madhusudana opens with a sharp dialectical challenge: if both the nominal renunciant (karma-phala-tyagi) and the true renunciant (sarva-karma-sannyasi with Paramatma-jnana) have given up fruit-desire, what is their actual difference in fruit that justifies calling one 'secondary' and the other 'primary'? He answers: the nominal sannyasi, dying before vividishiparanta (reaching full desire-to-know), still bears a residual body through prior karma — the three-fold fruit of rebirth is not blocked because avidya remains. The true sannyasi, with direct Paramatma-sakshatkara (Self-realization), burns away avidya and all its karmic offspring simultaneously, as the Mundaka Upanishad confirms: 'The knot of the heart is broken, all doubts are cut, and his karmas dissolve when the Supreme is seen.' No further embodiment — only videha-kaivalya (bodiless liberation).", "commentator": "Madhusudana Sarasvati" }, "visistadvaita": { "score": 0.5 }, "suddhAdvaita": { "score": 0.5 } }, "prosodic_information": { "meter": "anuṣṭubh", "meter_shift_from_previous": false, "meter_shift_to_next": true, "pragmatic_context": { "vocative": "", "preceding_question": "", "following_response": "" } }, "theme_list_memberships": [ { "list": "त्याग", "role": "supporting", "other_verses_in_list": [ "12.11", "12.12", "12.16", "12.17", "14.25", "16.2", "18.1", "18.2", "18.4", "18.7", "18.8", "18.9", "18.10", "18.11" ] }, { "list": "न तु संन्यासिनां क्वचित्", "role": "supporting", "other_verses_in_list": [ "5.3" ] }, { "list": "संन्यास", "role": "supporting", "other_verses_in_list": [ "1.1", "5.1", "5.2", "5.3", "5.4", "5.6", "6.1", "6.2", "6.4", "9.28", "18.1", "18.2", "18.7", "18.49" ] } ], "audit_trail": { "substrate_version": "v2.6-frozen", "fitted_weights": { "a": 1.0, "b": 0.01, "e_v": 0.005, "z": 0.2, "h": 0.0, "th": 0.01 }, "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": [ "iṣṭam: iṣ -> √iṣ", "bhavati: bhū -> √bhū" ] }, { "kind": "qmark_artifact_repair", "applied_at": "2026-05-08T01:56:14.992917Z", "applied_by": "summon-web/scripts/repair_qmark_artifacts.py", "n_senses_repaired": 1, "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 the same outward action — giving to charity, doing one's job — can bind or liberate depending solely on the inner stance of the actor, what does this imply about the primacy of interiority over externally observable virtue?", "Shankara insists that even nominal renunciation of fruit does not stop rebirth without Self-knowledge (jnana). Does this mean ethical action is structurally insufficient for liberation, and ethics is only preparatory? What are the stakes of that claim?", "The verse distinguishes three fruit-types that map to cosmological destinations (hell / heaven / human). In a secular framework, what would 'undesired', 'desired', and 'mixed' consequences of action look like — and does the classification still hold?", "Ramanuja re-routes the fruit of obligatory rites to Bhagavan as kainkarya (service). Does this solve the problem of karmic binding or merely transfer ownership — and is transferred ownership meaningfully different from no ownership?", "Madhusudana's dialectic implies the karma-phala-tyagi is on a continuum, not at the terminus. What does it feel like to be mid-path — acting without clinging to results — before the full dissolution of avidya? Is that a sustainable life-stance?", "The verse appears only in the context of the taxonomy of sannyasa and tyaga (BG 18.2-12). Why does Krishna introduce karma-phala consequences here rather than earlier? What does the placement tell us about the architecture of the Gita's argument?", "Sridhara extends 'sannyasi' to any karma-phala-tyagi, effectively democratizing the liberation-path. If liberation is accessible to the committed householder without monastic vows, what is the remaining function of institutional renunciation?" ], "everyday_applications": { "advaita": "When you complete a project at work, notice the moment the mind immediately attaches to recognition, promotion, or fear of failure. That attachment — not the work itself — is avidya's signature. Practice completing each task as if the 'you' who receives the outcome is a conceptual overlay on pure awareness, then watch whether the work actually improves.", "visistadvaita": "Before beginning your day's work, briefly dedicate it — even silently — as kainkarya (service) to the source of your existence. When outcomes disappoint, ask not 'what did I lose?' but 'was this offered genuinely?' The re-routing of fruit is a daily discipline of intention, not a one-time vow.", "dvaita": "Treat your skills, talents, and results as belonging to the one who gave them. In moments of pride after success, or despair after failure, insert the recognition: 'Hari is the independent agent; I am dependent.' This is not self-erasure but accurate metaphysics — and Madhva's claim is that accuracy itself is liberating.", "suddhAdvaita": "Find one daily routine action — cooking, commuting, parenting — and perform it as if it were part of Krishna's lila (play) unfolding through you. Vallabha's invitation is not to suppress enjoyment but to locate its source correctly: the pleasure is prasada (grace given), not property acquired.", "bhakti": "Sridhara's broadened 'sannyasi' means you don't need a monastery. If you can do your day's duties — parenting, earning, caregiving — while mentally offering their fruits to Ishvara (the Lord), you qualify. The practical test: can you perform the same action on a day when no one will know, no praise will come? That equanimity is the marker.", "advaita-bhakti": "Madhusudana's synthesis suggests a graded practice: begin with karma-phala-tyaga (releasing attachment to outcomes) as a daily habit, understanding this clears sattva (purity) toward jnana (knowledge). Do not pretend to have arrived at full Self-knowledge prematurely — that is spiritual bypassing. Stay honest about where on the continuum you are, and let bhakti (devotion) carry you forward." }, "primary_meaning": "After death, action brings three kinds of fruit to those who have not renounced: the unwanted, the wanted, and the mixed. For true renunciants, none of these arise, ever." }