{
 "verse_id": "18.4",
 "mūla": {
  "devanāgarī": "निश्चयं शृणु मे तत्र त्यागे भरतसत्तम | त्यागो हि पुरुषव्याघ्र त्रिविधः सम्प्रकीर्तितः",
  "iast": "niścayaṃ śṛṇu me tatra tyāge bharatasattama | tyāgo hi puruṣavyāghra trividhaḥ samprakīrtitaḥ",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 4",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
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     "sense": "। हे भरतसत्तम, किं तत्र दुर्ज्ञेयमस्तीत्यत आह पुरुषेति। हे पुरुषव्याघ्र पुरुषश्रेष्ठ, हि यस्मात् त्यागः कर्माधिकारिकर्तृ",
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   "theme_lists": [],
   "surface_devanagari": "तत्र"
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   "surface_form": "tyāge",
   "lemma": "tyāga",
   "grammar": "locative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "त्यागसंन्यासविकल्पे यथादर्शिते भरतसत्तम भरतानां साधुतम",
     "school": "advaita",
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     "sense": "त्यागविषयं निश्चयं मे मत्तः श्रृणु",
     "school": "viśiṣṭādvaita",
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     "sense": "निश्चयं मे वचनाच्छृणु",
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     "sense": "फलाभिसन्धिपूर्वककर्मत्यागे मे मम वचनान्निश्चयं पूर्वाचार्यैः कृतं शृणु",
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   "surface_devanagari": "त्यागे"
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   "senses_attested_in_panel": [],
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   "grammar": "vocative masculine singular noun",
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   "surface_devanagari": "व्याघ्र"
  },
  {
   "surface_form": "trividhaḥ",
   "lemma": "trividha",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "त्रिप्रकारः तामसादिप्रकारैः संप्रकीर्तितः शास्त्रेषु सम्यक् कथितः यस्मात् तामसादिभेदेन त्यागसंन्यासशब्दवाच्यः अर्थः अधि",
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     "sense": "तामसो राजसः सात्त्विकश्चेति प्रकीर्तितः",
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   "surface_form": "samprakīrtitaḥ",
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   "surface_devanagari": "सम्प्रकीर्तितः"
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 ],
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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_18.4",
    "anandgiri_18.4"
   ],
   "score": 0.5,
   "english_rendering": "Hear from me the settled determination (nishchaya) concerning this matter of tyaga, O best of the Bharatas. Tyaga is threefold — tamasic, rajasic, and sattvic — as declared in the scriptures; this threefold division belongs to the karma-adhikari (one qualified for action), not to the knower of the Self (paramartha-darshi). Because the karmi who has not realized the Self can relinquish in three corrupted modes, Krishna's authoritative word is required to distinguish the path that prepares for jnana.",
   "divergence_note": "Shankara: 'tamisadibhedena tyagasannyasashabdavachyah arthah adhikritasya karminah anatmajnasya trividhah sambhavati na paramarthadarshinah' — threefold tyaga belongs to the non-Self-knower, not to the seer of ultimate truth."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.4",
    "vedantadeshika_18.4"
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   "score": 0.5,
   "english_rendering": "Hear my determination concerning tyaga, O Arjuna, for I have already declared threefold renunciation — of fruit, of ownership (mamata), and of agentship (kartritva) — earlier in 3.30 where I said 'mayi sarvani karmani sannyasya.' All Vedic action performed as kainkarya (service) to Bhagavan involves these three layers of surrender: relinquishing the fruit as 'this must not accrue to me,' relinquishing ownership of the action as 'this work is His, not mine,' and relinquishing the sense of independent agentship by contemplating the Lord as the true kartri.",
   "divergence_note": "Ramanuja: 'karmajanyam svargadikam phalam mama na syad iti phalatyagah... sarveshvare kartritvanusamdhanena atmanah kartrtatyagah' — three-fold tyaga as surrender of fruit, mamata, and kartritva to Ishvara."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.4",
    "jayatirtha_18.4"
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   "score": 0.5,
   "english_rendering": "Hear the firm determination (nishchaya) concerning tyaga, O tiger among men. The threefold character of tyaga corresponds to the threefold division of sacrifice (yajna) declared from 4.28 onward; even dana (gift) includes abhaya-dana (gift of fearlessness). Among these varieties some form of yajna-adi is always obligatory — the Vyasa-smriti confirms that for brahmachari, grhastha, vanaprastha, or sannyasi, obligatory duty (kartavya) is non-negotiable. Where a statement appears to conflict, it must be reconciled by reference to adhikara-bheda (difference in qualification).",
   "divergence_note": "Madhva: 'yajnabheda ukto dravyayajnah [4.28] ityadina... yatkincidyajnadikam kartavyameveti arthah' — some form of sacrifice is always obligatory; apparent contradictions resolved by adhikara."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.4"
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   "score": 0.5,
   "english_rendering": "The Vedic determination (shruta-nishchaya) has been stated; now Krishna declares his own nishchaya directly, because without this clarification tyaga can be reduced to a secondary (gauna) sense. The threefold tyaga — tamasic, rajasic, sattvic — has been proclaimed; and within the sattvic mode, as taught in BG 3.30, offering all actions to Krishna (mayi sarvani karmani sannyasya) with the awareness 'I act under His power, this kartritva is His' constitutes the real surrendering. This is Pushti-pantha: not earned renunciation but the prasada of recognizing that Krsna is the true kartri of every act.",
   "divergence_note": "Vallabha: 'myi karmani sannyasya samarpya tatkartritvam myyanusamdhaya tadadhinashaktir idam karomi iti dhiya kritakarmansu kartritvamamamatva-phalanam tyago yah sa sannyasa iti' — surrendering kartritva to Krishna is the real tyaga."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.4"
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   "score": 0.5,
   "english_rendering": "Having presented the disagreement among teachers, Krishna now offers his own siddhanta: 'Hear my nishchaya.' Tyaga may seem familiar to the world, but it is in fact difficult to comprehend (durbodha), hence the address 'O best of men (purushavyaghra).' This difficulty is precisely why the knowledge-holders (tattva-vids) have carefully delineated it as threefold — tamasic, rajasic, sattvic — and that threefold analysis will follow in 'niyatasya tu sannyasah' and subsequent verses.",
   "divergence_note": "Shridhara: 'tyago ayam durbodha... karmatyagastattvvidbhistamisadibhedena trividhah samyagvivekena prakirtitah' — tyaga is difficult to grasp and hence requires the careful threefold discrimination by the tattva-vids."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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   "english_rendering": "Madhusudana opens three distinct analytical registers simultaneously: (1) the threefold tyaga for the karma-adhikari is distinguished by whether fruit, action, or both are relinquished; (2) a further non-adjectival (vishishta-abhava-rupa) reading yields a different threefold — absence of the qualifier, of the qualified, and of both; (3) beyond the karma-adhikari's tyaga stands the jnani's double path: vividisha-sannyasa (renunciation that enables seeking, purifying the antahkarana) and vidvat-sannyasa (the spontaneous dropping of all action by one in whom Self-knowledge has fully dawned). This verse is thus addressed to Arjuna as karma-adhikari, not as a question about the jnani's stateless liberation.",
   "divergence_note": "Madhusudana: 'phalaabhisandhi-purvaka-karmatyagah... trividhah... prathamah sattvika adeyah... viviidisha-sannyasah... vidvat-sannyasah' — the two-level sannyasa (vividiisha and vidvat) and the three-fold karma-adhikari tyaga as analytically distinct domains."
  },
  "vishishtadvaita": {
   "score": 0.5
  },
  "shuddhadvaitya": {
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 },
 "prosodic_information": {
  "meter": "anuṣṭubh",
  "meter_shift_from_previous": false,
  "meter_shift_to_next": false,
  "pragmatic_context": {
   "vocative": "Bharatasattama (also: Puruṣavyāghra)",
   "preceding_question": "",
   "following_response": ""
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 },
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 "so_what_questions": [
  "If tyaga has three qualities (tamasic/rajasic/sattvic), what does this imply about the popular assumption that 'renunciation is renunciation' — is all simplification of complex categories spiritually dangerous?",
  "Krishna says 'hear my determination' — what does it mean that even on a topic as old as tyaga, authoritative clarification is still needed? What does this say about the reliability of inherited interpretive tradition without a living teacher?",
  "Ramanuja and Shankara agree the verse introduces a threefold framework but disagree on whether the three types apply to the jnani — how does one's view of the jnana-karma relationship shape one's reading of this introductory verse?",
  "Madhva insists some form of sacrifice is always obligatory even under renunciation — what practical structures in your own life resist being abandoned even in periods of withdrawal or transition?",
  "Madhusudana's distinction between vividiisha-sannyasa (renunciation as a means) and vidvat-sannyasa (spontaneous renunciation as a fruit) raises the question: how do you know whether your renunciation is instrumental or has become native?",
  "The verse addresses Arjuna as purushavyaghra (tiger among men) immediately before warning of difficulty — is the flattery a pedagogical device to pre-empt resistance, or does it encode genuine information about who is qualified to receive this teaching?",
  "All six schools treat tyaga as requiring careful discrimination rather than immediate action — what does this imply about the danger of 'renouncing' prematurely, before the quality of one's renunciation is understood?"
 ],
 "everyday_applications": {
  "advaita": "Before labeling any withdrawal from a project, relationship, or role as 'letting go,' pause to examine whether it arises from fatigue and aversion (tamasic), from strategic repositioning (rajasic), or from genuine non-attachment while fulfilling the role fully (sattvic). The Advaita frame demands you locate the quality of the relinquishment, not just the fact of it.",
  "vishishtadvaita": "In any collaborative work, practice the three-layer surrender Ramanuja identifies: relinquish the outcome ('I will not measure my worth by the result'), relinquish ownership ('this work is not mine to hoard'), and relinquish the ego of authorship ('I am an instrument, not the prime mover'). All three together constitute kainkarya; one or two alone remain incomplete.",
  "dvaita": "Even in periods of deliberate simplification — a career sabbatical, a digital detox, a monastic retreat — Madhva insists some obligatory duties remain non-negotiable. Identify the irreducible commitments in your life (care for dependents, debts of relationship, civic duties) that survive all reasonable forms of renunciation; those are your adhikara-specific kartavya.",
  "shuddhadvaitya": "Vallabha's Pushti-marga application: when you act in service — cooking, teaching, coding, parenting — explicitly transfer the sense of kartritva to the divine. The practical form is: 'I act under a power not my own; the capacity to act is prasada.' This is not passivity but a deliberate shift of the seat of agency, practiced moment-to-moment.",
  "bhakti": "Shridhara's durbodha warning applies directly to organizational or personal 'letting go' rhetoric: do not assume you understand renunciation because it sounds familiar. Before deciding what to relinquish, spend time with someone who has genuinely mastered it — the very difficulty of tyaga is why living examples (sat-sanga) matter more than doctrinal summaries.",
  "advaita-bhakti": "Madhusudana's vividiisha/vidvat distinction maps onto career transitions: are you leaving a role as a seeker (renouncing to make space for what wants to emerge) or as someone who has genuinely completed it (renouncing because it is truly done)? The first requires discipline and structure to protect the space; the second requires nothing — it is simply finished. Misidentifying which you are leads either to premature abandonment or prolonged attachment."
 },
 "primary_meaning": "Hear my settled conclusion on renunciation, Arjuna: renunciation, O tiger among men, has been declared to be of three kinds."
}