{
 "verse_id": "18.2",
 "mūla": {
  "devanāgarī": "काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः | सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः",
  "iast": "kāmyānāṃ karmaṇāṃ nyāsaṃ saṃnyāsaṃ kavayo viduḥ | sarvakarmaphalatyāgaṃ prāhustyāgaṃ vicakṣaṇāḥ",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 2",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "kāmyānām",
   "lemma": "kāmya",
   "grammar": "genitive neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काम्यानाम्"
  },
  {
   "surface_form": "karmaṇām",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्मणाम्"
  },
  {
   "surface_form": "nyāsam",
   "lemma": "nyāsa",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न्यासम्"
  },
  {
   "surface_form": "saṃnyāsam",
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   "grammar": "accusative masculine singular noun",
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   "theme_lists": [],
   "surface_devanagari": "संन्यासम्"
  },
  {
   "surface_form": "kavayaḥ",
   "lemma": "kavi",
   "grammar": "nominative masculine plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कवयः"
  },
  {
   "surface_form": "viduḥ",
   "lemma": "√vid",
   "grammar": "past indicative 3rd person plural verb",
   "senses_attested_in_panel": [
    {
     "sense": "विजानन्ति",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
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     "school": "viśiṣṭādvaita",
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     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "। ततोऽपि विचक्षणाः स्वरूपतः त्यागमसहमाना निपुणा भक्ताः सर्वकर्मफलत्यागं सर्वेषां नित्यनैमित्तिककाम्यानां तथाश्रुतानामपि",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
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    },
    {
     "sense": "सम्यक्फलैः सह सर्वकर्मणामपि न्यासं संन्यासं पण्डिता विदुः जानन्तीत्यर्थः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    }
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   "theme_lists": [],
   "surface_devanagari": "विदुः"
  },
  {
   "surface_form": "sarva",
   "lemma": "sarva",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सर्व"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
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   "lemma": "phala",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फल"
  },
  {
   "surface_form": "tyāgam",
   "lemma": "tyāga",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्यागम्"
  },
  {
   "surface_form": "prāhuḥ",
   "lemma": "√prāh",
   "grammar": "past indicative 3rd person plural verb",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "प्राहुः"
  },
  {
   "surface_form": "tyāgam",
   "lemma": "tyāga",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्यागम्"
  },
  {
   "surface_form": "vicakṣaṇāḥ",
   "lemma": "vicakṣaṇa",
   "grammar": "nominative masculine plural noun",
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    {
     "sense": "पण्डिताः",
     "school": "advaita",
     "weight": 0.8,
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    {
     "sense": "नित्यानां नैमित्तिकानां काम्यानां",
     "school": "viśiṣṭādvaita",
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     "witnesses": [
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    {
     "sense": "स्वरूपतः त्यागमसहमाना निपुणा भक्ताः सर्वकर्मफलत्यागं सर्वेषां नित्यनैमित्तिककाम्यानां तथाश्रुतानामपि कर्मणां श्रुतफलस्य",
     "school": "śuddhādvaita",
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     "sense": "इति। ननु फलत्यागेन पुनरपि निष्फलेषु कर्मस्वप्रवृत्तिरेव स्यात्तन्न, सर्वेषामपि कर्मणां संयोगपृथक्त्वेन विविदिषार्थतया व",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    }
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   "surface_devanagari": "विचक्षणाः"
  }
 ],
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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_18.2",
    "anandgiri_18.2"
   ],
   "score": 0.5,
   "english_rendering": "The learned (kavayah) hold that sannyasa means relinquishing desire-motivated actions (kamya-karma) such as the horse-sacrifice — these are simply not to be undertaken. The discerning (vicakshanah) hold that tyaga means releasing the fruit of all action, including nitya and naimittika rites, since the Lord confirms those rites do carry fruit for non-renouncers. These two terms mark distinct operations: sannyasa excises the action-form, tyaga excises the fruit-attachment — they are not synonyms as 'jar' and 'cloth' are not, yet both serve the single movement toward jnana."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.2",
    "vedantadeshika_18.2"
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   "score": 0.5,
   "english_rendering": "Some wise ones (kechana vidvamsah) understand sannyasa as the structural giving-up (svarupa-tyaga) of desire-bound actions. Others more discerning say that in the moksha-shastras, tyaga names precisely the release of fruits across all karma — obligatory, occasional, and desire-prompted alike. Ramanuja resolves the apparent rivalry: since Krishna at 18.4 uses the word tyaga alone to deliver the final verdict, and since 18.7 and 18.12 use sannyasa and tyaga interchangeably, the two terms are established as paryayas (synonyms in scope), both pointing to fruit-relinquishment as the path of kainkarya."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.2",
    "jayatirtha_18.2"
   ],
   "score": 0.5,
   "english_rendering": "Sannyasa is the giving-up of desire-actions either by desirelessness or by non-performance — both routes count. Tyaga is precisely and only fruit-relinquishment. Madhva is terse and polemical: the Prachinashala shruti (a Vedic passage he cites as Prachina Shala's testimony) confirms this clean binary — non-desire or non-act of kamya-karma is sannyasa; fruit-release is tyaga. The jiva's distinction from Hari is encoded in the very structure: the dependent jiva cannot own fruits, so releasing fruit-ownership is the right worship-posture."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.2"
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   "score": 0.5,
   "english_rendering": "Vallabha opens by noting that sannyasa and tyaga share a single meaning yet diverge in scope (vishaya-bheda). The yogis (kavayah = yoginah) understand sannyasa as svarupa-tyaga, the relinquishment of the very form of Veda-enjoined desire-actions — jyotishtoma, ashvamedha, putrakama-yajna and all such. But those still more discerning (nipuna bhaktah), unable to accept even that form-relinquishment, hold that tyaga in the moksha-shastra names only the release of the fruits the shruti names — not abandonment of the acts themselves. On this view sannyasa-meaning is 'fulfilled by fruit-relinquishment, not by form-abandonment.'"
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  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.2"
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   "score": 0.5,
   "english_rendering": "Sridhara reads the verse as presenting two parties. First party: the learned (pandita) know sannyasa as full renunciation of desire-actions along with their fruits. Second party: the discerning (nipunah) say tyaga is fruit-renunciation alone — not structural renunciation. He then resolves the objection that nitya-karma has no stated fruit (making 'fruit-renunciation' vacuous like a barren woman releasing a son) by arguing that even where no specific fruit is named, the Vedic injunction implicitly promises some fruit to motivate activity, and shruti confirms it ('sarve ete punya-loka bhavanti'). The karmas continue, redirected toward vividishtartha (desire-to-know atman), and their fruits are released as bondage."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.2"
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   "score": 0.5,
   "english_rendering": "Madhusudana presents two views as genuine alternatives. View 1 (one party of kavayah): sannyasa = formal dropping of kamya-karma (desire-prompted actions which are useless for antahkarana-shuddhi); the nitya-karmas continue but offered to Bhagavan (bhagavad-arpana-buddhya) to purify the mind for jnana. View 2 (vicakshanah): tyaga = releasing the individually-stated fruits of all karmas — kamya and nitya alike — while performing them for vividishtartha. He then adjudicates: the difference between nitya and kamya karma is not intrinsic to the action but lies in the person's intention (purusha-abhipraya); with fruit-intention abandoned, both are identical in function. Sannyasa and tyaga thus share one meaning — fruit-intention-release for antahkarana-shuddhi — and this resolves Arjuna's first question."
  }
 },
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  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
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 },
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 "so_what_questions": [
  "Why does the Gita need two words — sannyasa and tyaga — if both point to relinquishment? What is the cost of collapsing them into one?",
  "The 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?",
  "If 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?",
  "The 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?",
  "Sridhara 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?",
  "Madhva 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?",
  "Vallabha'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?"
 ],
 "everyday_applications": {
  "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.",
  "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."
 },
 "primary_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."
}