{
 "verse_id": "18.26",
 "mūla": {
  "devanāgarī": "मुक्तसङ्गोऽनहंवादी धृत्युत्साहसमन्वितः | सिद्ध्यसिद्ध्योर्निर्विकारः कर्ता सात्त्विक उच्यते",
  "iast": "muktasaṅgo'nahaṃvādī dhṛtyutsāhasamanvitaḥ | siddhyasiddhyornirvikāraḥ kartā sāttvika ucyate",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 26",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
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   "lemma": "√muc",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मुक्त"
  },
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   "theme_lists": [],
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  },
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   "grammar": "",
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   "theme_lists": [],
   "surface_devanagari": "अन्"
  },
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   "theme_lists": [],
   "surface_devanagari": "अहंवादी"
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   "lemma": "samanvita",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "संयुक्तः धृत्युत्साहसमन्वितः, सिद्ध्यसिद्ध्योः क्रियमाणस्य कर्मणः फलसिद्धौ असिद्धौ",
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      "shankara"
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    },
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     "sense": "सिद्ध्यसिद्ध्योः निर्विकारः युद्धादौ कर्मणि तदुपकरणभूतद्रव्यार्जनादिषु",
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     "sense": "संयुक्तः, आरब्धस्य कर्मणः सिद्धावसिद्धौ",
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   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सिद्"
  },
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   "lemma": "nirvikāra",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", केवलं शास्त्रप्रमाणेन प्रयुक्तः न फलरागादिना",
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   "surface_form": "kartā",
   "lemma": "kartṛ",
   "grammar": "nominative masculine singular noun",
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    {
     "sense": "यः सः सात्त्विकः उच्यते",
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     "sense": "सात्त्विक उच्यते",
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   "surface_devanagari": "कर्ता"
  },
  {
   "surface_form": "sāttvikaḥ",
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   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सात्त्विकः"
  },
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   "surface_form": "ucyate",
   "lemma": "√vac",
   "grammar": "present indicative pass 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "। एवंभूतः कर्ता यः सः सात्त्विकः उच्यते ।।",
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 ],
 "intertextual_panel": [
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   "verse": "4.23",
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   "verse": "3.9",
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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_18.26",
    "anandgiri_18.26"
   ],
   "score": 0.5,
   "english_rendering": "The sattvik agent is one from whom all attachment (sanga) has been entirely shed — not merely reduced but severed — so that no residue of craving clings to action or its fruit. He carries no identity-assertion (ahankara-vada): he does not narrate himself as the doer, knowing that kartritva belongs to the gunas operating through prakrti, not to the witnessing Self. Grounded in scriptural authority (shastra-pramana) alone — not in desire for results — he moves through success (siddhi) and failure (asiddhi) with a mind that does not ripple, because the outcome was never his to begin with."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.26",
    "vedantadeshika_18.26"
   ],
   "score": 0.5,
   "english_rendering": "The sattvik karta is released from attachment to fruit (phala-sanga-rahita) because his action is already understood as kainkarya — devoted service to Bhagavan who is the inner Self of all. He disclaims authorship (kartritva-abhimana-rahita) not by intellectual negation but because he knows the Lord alone acts through him as his body. He sustains dharishya — the steadfast endurance of all discomfort encountered mid-action until the work reaches completion — paired with enthusiasm (utsaha) born of loving eagerness; and when war or service brings success or failure, his mind remains unperturbed because his only measure of success is the quality of offering."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.26",
    "jayatirtha_18.26"
   ],
   "score": 0.5,
   "english_rendering": "The sattvik agent acts as a servant (dasa) whose will is entirely subordinated to Hari's will: sanga is released because the jiva, forever distinct from Brahman, possesses nothing of its own to attach to. The denial of ahankara-vada is not Advaita negation of the agent but the jiva's honest acknowledgment that its agency is always derivative and dependent. Steadfastness and energy (dhriti and utsaha) are the jiva's proper qualities when employed in Hari's service; indifference to siddhi and asiddhi follows naturally for the agent who knows the outcome belongs entirely to the Lord's sovereign will."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.26"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha reads the sattvik karta through the lens of lila-prasada: mukta-sanga means the soul has been freed from fruit-attachment by Krishna's grace — freedom is not won by effort but received. Anaham-vadi points beyond mere absence of pride to the state of the soul that has surrendered its kartritva back into Krishna as an act of love; the soul acts but knows the action is Krishna's own lila flowing through it. Siddhi and asiddhi become irrelevant categories once the agent has grasped that the Lord himself is simultaneously the actor, the action, and the outcome — the Bhagavan here instructs Arjuna to become exactly such an instrument."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.26"
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   "score": 0.5,
   "english_rendering": "Sridhara defines mukta-sanga as tyakta-abhinivesha — released from the deep possessive clinging (abhinivesha) that makes results feel existentially necessary, not merely preferred. Anaham-vadi is garva-ukti-rahita: the agent is free of boastful speech, the outward sign of interior pride about one's doership. Dhriti is dhairya — the inner fortitude that keeps effort steady through obstacles — while utsaha is udyama — the active momentum that propels work forward; both are needed and neither alone suffices. Absence of vikara (nirvikarah) means harsha and vishada — elation and dejection — have both been quieted, leaving the agent equally composed whether the work succeeds or fails."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.26"
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   "score": 0.5,
   "english_rendering": "Madhusudana distinguishes mukta-sanga as tyakta-phala-abhisandhi — released from the prior resolve to obtain a particular fruit — and anaham-vadi as freedom from self-praise (sva-guna-shlagha-vihina), going beyond Shankara's cognitive negation to include the devotional disposition of not advertising one's own goodness. He gives the finest analysis of dhriti: it is the antahkarana-vrtti (inner mental state) that keeps the undertaken task from being abandoned even when obstacles arise — a specific quality of the inner instrument, not mere willpower — while utsaha is the firm resolve 'I will certainly do this,' which serves as dhriti's cause. Success and failure produce no facial brightening or withering in the sattvik agent because he acts from shastra-pramana, not from the pull of phala-raga."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaita": {
   "score": 0.5
  }
 },
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  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
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 },
 "theme_list_memberships": [
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 },
 "so_what_questions": [
  "If the sattvik agent must be free of kartritva-abhimana yet must also act with dhriti and utsaha, what exactly is the agent who exerts effort — is the effort itself a form of ahankara, or can genuine exertion coexist with non-doership?",
  "Shankara and Madhusudana both cite shastra-pramana as the only legitimate motive for action. Does acting 'because scripture says so' constitute genuine non-attachment, or does it substitute one form of external authority for another?",
  "Ramanuja requires both dhriti (endurance of unavoidable pain mid-task) and utsaha (eagerness). How do you distinguish a person who persists because they are a sattvik non-attached agent from one who persists because they are compulsively unable to stop?",
  "The verse says the sattvik agent is nirvikarah — unchanged — at both siddhi and asiddhi. Is this a psychological description of someone who has achieved equanimity, or a prescriptive standard? Can someone train into this, or is it the fruit of prior practice?",
  "Sridhara identifies garva-ukti (boastful speech) as the visible marker of ahamkara. What are the behavioral signals by which you can distinguish genuine anaham-vada from performed humility?",
  "Vallabha locates mukti from sanga in Krishna's prasada rather than in the agent's effort. If release from attachment is a grace received, what role does the agent's dhriti and utsaha play — are they conditions for grace, expressions of it, or irrelevant to it?",
  "All six schools agree that siddhi and asiddhi must produce no vikara. Yet the verse occurs in the context of battle, where outcomes are life and death. Is the standard of nirvikarah achievable in extremity, or is it a regulative ideal that the agent approaches asymptotically?"
 ],
 "everyday_applications": {
  "advaita": "Before beginning a high-stakes project, write down every way you will narrate this as your personal achievement if it succeeds. Then set that narrative aside entirely and ask: 'Can I do this exactly as well if no one ever knows I did it?' The distance between those two states is your sanga. Act from the second state, anchored in what the work itself requires (shastra-pramana = the standards of the craft), not in what the outcome will do for your reputation.",
  "vishishtadvaita": "When you feel the urge to abandon a difficult task mid-way because discomfort is rising — a hard conversation, a tedious phase of work — recognize that dhriti (Ramanuja's 'endurance of unavoidable pain until completion') is your act of kainkarya. The service is not complete until it is complete. Stay, not because you expect reward, but because the offering is incomplete until the last thread is tied. Eagerness (utsaha) is the quality of love that keeps you moving; endurance is the quality of devotion that keeps you from quitting.",
  "dvaita": "Whenever you receive credit for a good outcome, practice immediately redirecting the acknowledgment: 'I was the instrument; the capacity came from outside me.' This is not false modesty — it is the Dvaita recognition that the jiva's agency is always derivative. Do this privately in your own mind first; public disclaimers can be performed. The interior act of releasing ownership to Hari is what produces genuine nirvikarah in failure, because you never privately owned the success.",
  "shuddhadvaita": "In Pushti-marga terms: bring your work as an offering into Krishna's lila by asking, at the start of any activity, 'What would this work look like if I understood it as Krishna playing through me rather than me performing for Krishna?' This shifts the quality of attention from anxious performance to playful presence. When the outcome disappoints, the lila continues; there is no failure inside a divine play, only the next scene.",
  "bhakti": "Sridhara's garva-ukti-rahita gives a practical test: track how often you mention your own contribution, your own insight, your own sacrifice in conversation. Not as guilt but as data. Each unnecessary mention is a trace of abhinivesha (possessive clinging). Cultivate harsha-vishada-shunya (free of elation and dejection) not by suppressing reaction but by shortening the half-life: feel it, note it, return to the work. The sattvik agent is not someone who never feels; it is someone in whom vikara does not take root.",
  "advaita-bhakti": "Madhusudana's most precise teaching is dhriti as an antahkarana-vrtti — a cultivated quality of the inner instrument, not willpower. Build dhriti deliberately by starting small tasks you would normally abandon, finishing them, and noting the interior shift. Over time the inner instrument develops the groove (vrtti) of completion. Utsaha — the firm resolve 'I will certainly do this' — is planted at the start of each undertaking; dhriti keeps the soil watered when effort gets hard. Together they produce the agent who moves through siddhi and asiddhi without her face telling the story of either."
 },
 "primary_meaning": "Free from attachment and from claiming credit for the work, steady in effort, full of drive, and unmoved by success or failure, this person is called a sattvic agent."
}