{
 "verse_id": "18.49",
 "mūla": {
  "devanāgarī": "असक्तबुद्धिः सर्वत्र जितात्मा विगतस्पृहः | नैष्कर्म्यसिद्धिं परमां संन्यासेनाधिगच्छति",
  "iast": "asaktabuddhiḥ sarvatra jitātmā vigataspṛhaḥ | naiṣkarmyasiddhiṃ paramāṃ saṃnyāsenādhigacchati",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 49",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
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   "surface_devanagari": "असक्त"
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    {
     "sense": "अन्तःकरणं यस्य सः असक्तबुद्धिः सर्वत्र पुत्रदारादिषु आसक्तिनिमित्तेषु, जितात्मा जितः वशीकृतः आत्मा अन्तःकरणं यस्य सः जि",
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     "sense": "पुत्रदारादिषु आसक्तिनिमित्तेषु, जितात्मा जितः वशीकृतः आत्मा अन्तःकरणं यस्य सः जितात्मा, विगतस्पृहः विगता स्पृहा तृष्णा",
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     "school": "viśiṣṭādvaita",
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     "sense": "पुत्रदारादिषु सक्तिनिमित्तेष्वप्यसक्तबुद्धिरहमेषां ममैत इत्यभिष्वङ्गरहिता बुद्धिर्यस्य सः",
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  },
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   "theme_lists": [],
   "surface_devanagari": "जित"
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "आत्मा"
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   "theme_lists": [],
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   "surface_devanagari": "सिद्धिम्"
  },
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_18.49",
    "anandgiri_18.49"
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   "score": 0.5,
   "english_rendering": "One whose intellect is unattached (asakta-buddhi) everywhere — to sons, wives, and all occasions of clinging — whose inner organ is fully mastered (jita-atma), and from whom all craving for bodily life and its enjoyments has departed (vigata-sprha): such a self-knower attains the supreme accomplishment of actionlessness (naishkarmya-siddhi), which is the very state of abiding as the inactive (nishkriya) Brahman-Self. This naishkarmya is not merely the cessation of physical motion but the recognition that the Self has never acted; Shankara is explicit: 'nishkarma' means karmas have departed because of the Brahman-Self-awakening (nishkriya-brahmatma-sambodha). The path is samyag-darshana — right vision — or renunciation of all karma that follows from it, as confirmed by Gita 5.13: 'mentally renouncing all actions he sits at ease, the self-controlled one.'",
   "divergence_note": "Shankara: 'nishkarmya is the condition of abiding as the inactive Self (nishkriya-atma-rupa-avasthana); naishkarmya-siddhi is the completion of that, identical with immediate liberation (sadyo-mukty-avasthana-rupa).' Sanyasa here = samyag-darshana or total karma-renunciation following from it."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "ramanuja_18.49",
    "vedantadeshika_18.49"
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   "score": 0.5,
   "english_rendering": "One who has unattached intelligence (asakta-buddhi) toward all fruits, whose mind is conquered (jita-manas), and who has shed the craving for being the ultimate agent because the Paramapurusha (supreme Person) is recognized as the real doer — such a person, joined to renunciation (sanyasa) understood as inseparable from tyaga, and continuing to perform karma, reaches the supreme naishkarmya-siddhi. For Ramanuja this supreme accomplishment is not mere cessation of action but entry into the highest dhyana-nishtha (steadfastness in meditation), which is itself the fruit of jnana-yoga; it means the complete withdrawal of all sense-organs from their operations, a state preparatory to direct bhakti-yoga experience of Bhagavan.",
   "divergence_note": "Ramanuja: 'paramam dhyana-nishtha jnana-yogasya api phala-bhutam adhigacchati — he reaches the supreme steadfastness-in-meditation, which is even the fruit of jnana-yoga.' Sanyasa is not abandonment of karma but its reconstitution as kainkarya with the agency-craving removed."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
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    "jayatirtha_18.49"
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   "score": 0.5,
   "english_rendering": "The verse points to the yoga-siddhi (accomplishment of yoga) whose fruit is naishkarmya — liberation-as-freedom-from-compelled-action. For Madhva the jiva is eternally distinct from Brahman-Hari; naishkarmya is therefore not identity with the inactive Absolute but rather the jiva's attainment of a liberated state (mukti-phala) in which compelled karmic bondage ceases while the jiva continues as dependent worshiper of Hari. The conciseness of Madhva's gloss ('naishkarmya-phalam yoga-siddhim') is deliberate: it resists Advaita's equation of naishkarmya with Brahman-identity.",
   "divergence_note": "Madhva's bhashya is sparse for this verse: 'naishkarmya-siddhim — naishkarmya-phala yoga-siddhim.' The brevity is itself doctrinally marked: liberation is a real separate state of the jiva, not absorption. Absence of extended gloss noted honestly."
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
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   "score": 0.5,
   "english_rendering": "Vallabha reads this verse as a re-summoning (anusmarana) of the path already described: the mind free of attachment to the fruits of all actions (sarva-karma-phala-sakti-rahita) is what Sankhya-marga offers; the conquest of self (jita-atma) and the absence of craving for anything other than Bhagavan (Bhagavad-vyatirekte sprha-rahita) is the essence of yoga, and this is bhakti's proper basis. So sanyasa here points to the integrated relinquishment whose fruit is the supreme naishkarmya-siddhi 'previously threaded' (purva-sutrita) — Vallabha acknowledges it was already indicated earlier. The Pushti reading insists the deepest release is Krsna's grace-gift (prasada), not the practitioner's technical achievement.",
   "divergence_note": "Vallabha: 'Bhagavad-vyatirikte sprha-rahita iti va bhaktir upadeyatayokta' — bhakti is named as the true upadeya (that which is to be taken up) precisely here. The verse re-states prior teaching (purva-sutritat) pointing toward the prasada-locus."
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  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.49"
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   "english_rendering": "Sridhara reads the verse as answering the implied question: how, while performing karma, can one shed its defect-aspect (dosha-amsha) and retain only the merit-aspect (guna-amsha)? The answer is the three-limbed internal disposition: unattached intelligence (asanga-shunya buddhi), egolessness (nir-ahankara = jita-atma), and the departure of desire for fruits (vigata-sprha). Through the sanyasa defined in 18.9 — relinquishment of attachment and fruit — karma becomes naishkarmya in fact, because the sense of personal authorship (kartrtva-abhinivesha-abhava) is absent. The supreme naishkarmya-siddhi is characterized as sarva-karma-nivrtti-lakshana sattva-shuddhi (the sattvic purity marked by cessation of all karma), and then, by the same sanyasa, the paramahamsa state described in Gita 5.13.",
   "divergence_note": "Sridhara: 'yady api sangaphalayor tyagena karmanushthhanam api naishkarmyam eva, kartrtvabhiniveshabhavatintuitively' — even acting, if attachment and fruit-desire are dropped, that action IS naishkarmya because the sense of agenthood is gone. He then explicitly cites the paramahamsa state (parivraja)."
  },
  "advaita-bhakti": {
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   "key_cross_references": [],
   "witness_passages": [
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   "english_rendering": "Madhusudana identifies this verse as the portrait of the adhikarin (qualified candidate) for whom Brahma-sutra inquiry begins — the one whom Badarayana had in view when he wrote 'athato brahma-jijnasa.' The candidate is someone who, through karma-yoga practiced under the prior teaching, has earned a purified inner organ, has reached the stage of jnana-sadhana-adhikara (fitness for Vedanta-vakyavicara), and now takes up the full sanyasa (shikha, yajnopavita, and all karma abandoned). For Madhusudana, naishkarmya-siddhi is double: first, the fitness for Vedanta-vicara itself (jnana-nishtha-yogyata); second, after vicara ripens, brahma-sakshatkara-yogyata (fitness for direct Brahman-realization), which is the paramam — the ultimate — beyond even sattvic karma-fruit. The Brahman-identity here is Krsna-Brahman, not a blank Absolute.",
   "divergence_note": "Madhusudana explicitly: 'naishkarmyam — nishkarma brahma tad-vishayam vicara-parinishpannam jnanam naikshkarmyam; tam rupam siddhim paramam karmajayah apara-siddhe phala-bhutam adhigacchati' — naishkarmya means Brahman-directed knowledge perfected through vicara, and it is the fruit of the prior impure (apara) karma-born accomplishment."
  },
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     "vigata: vigam -> vi-√gam"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.030446Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 2,
    "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 naishkarmya (actionlessness) is the supreme goal, why does Krsna not simply command Arjuna to stop fighting? What work is the word 'sanyasena' (through renunciation) doing that 'karma-tyagena' (through abandoning action) does not?",
  "The verse lists three inner qualifiers: asakta-buddhi, jita-atma, vigata-sprha. Are these sequential stages of practice or simultaneous marks of a realized state — and does your answer change what spiritual practice looks like on Monday morning?",
  "Shankara reads 'sanyasa' here as samyag-darshana (right vision); Ramanuja reads it as karma reconstituted as kainkarya (service); Vallabha reads it as Krsna's prasada-reception. All use the same Sanskrit word. What does this divergence reveal about how a school's metaphysics determines its reading of a single technical term?",
  "Madhusudana identifies the person described in this verse as the exact candidate Badarayana had in mind for Brahma-sutra inquiry. If that mapping is correct, is the Bhagavad-gita a prerequisite for Vedanta study — and what would that mean for how we teach either text?",
  "The Dvaita reading resists equating naishkarmya with Brahman-identity and keeps liberation as a distinct jiva-state. What is philosophically at stake in that resistance, and is the Dvaita position defensible on purely textual grounds from this verse alone?",
  "Sridhara says that acting without attachment and fruit-desire IS naishkarmya, because kartrtva-abhinivesha (the claim of personal authorship) is absent. Does this position dissolve the distinction between action and inaction — and if so, is that a problem or the whole point?",
  "Five of the six schools converge on internal disposition (asakti, jita-atma, vigata-sprha) as the locus of transformation rather than external renunciation of activity. What does this suggest about the relationship between institution-level renunciation (sanyasa-ashrama) and the psychological state the verse is actually describing?"
 ],
 "everyday_applications": {
  "advaita": "When a deliverable at work consumes you — checking outcomes obsessively, calculating credit — practice asking: 'who is the one who needs to know the result?' The Shankara application is not detachment as indifference but recognition that the witnessing awareness (sakshi) is never the agent; the professional activity continues, but you stop identifying as its author. The sign of progress is not stoic calm but the spontaneous absence of the question 'how did I do?'",
  "visistadvaita": "Before beginning any significant task, name — even silently — Bhagavan as the real doer and yourself as the instrument. Ramanuja's application is concrete: jita-manas (conquered mind) means the planning faculty is engaged fully while the craving-for-being-the-ultimate-agent is surrendered. In team settings this looks like contributing your utmost without needing the outcome to validate your identity; others experience you as the calmest person in a deadline crisis.",
  "dvaita": "Madhva's sparse gloss implies a disciplined economy: do not inflate spiritual vocabulary. In daily life this translates as precision in claiming. Instead of 'I have transcended desire,' name the specific desire you are actively working on today. The Dvaita application is anti-inflation: liberation is real but distinct, not collapsible into any moment of relative peace. Treat your current state honestly as a jiva in process, not as Brahman already arrived.",
  "suddhadvita": "Vallabha's application turns on what you are craving for instead of Krsna. Audit one relationship or ambition where sprha (craving) is live: does the craving belong to Krsna's lila-space (alive, playful, offered back to Him) or is it a private possession you are protecting? The Pushti-marga move is to reclassify: not 'I must not want this' but 'I offer this wanting itself to Krsna.' The transformation is in the ownership, not the suppression.",
  "bhakti": "Sridhara's application is operational for householders: you do not need to stop working; you need to remove two specific things from how you work — attachment (sakti) and fruit-claiming (phala-sprha). Concretely: do the next task at full professional quality, but before submitting it, consciously set down the mental tab you have open tracking 'what this gets me.' This is the sattva-shuddhi Sridhara means — not purity of substance but purity of motivational structure.",
  "advaita-bhakti": "Madhusudana identifies this verse as the gateway to serious Vedanta inquiry. The everyday application is a diagnostic: if you find Vedantic texts dry, abstract, or unmotivating, Madhusudana would say your karma-yoga practice is incomplete — the inner organ has not yet been purified sufficiently to feel the urgency of the brahma-jijnasa question. The prescription is not 'study harder' but 'serve more cleanly, want less from your service, and notice when the existential question becomes live on its own.'"
 },
 "primary_meaning": "One whose mind is detached everywhere, whose self is mastered, and whose cravings have gone still reaches, through renunciation, the highest perfection of actionlessness."
}