{
 "verse_id": "18.6",
 "mūla": {
  "devanāgarī": "एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च | कर्तव्यानीति मे पार्थ निश्चितं मतमुत्तमम्",
  "iast": "etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca | kartavyānīti me pārtha niścitaṃ matamuttamam",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 6",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "etāni",
   "lemma": "etad",
   "grammar": "nominative neuter plural noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एतानि"
  },
  {
   "surface_form": "api",
   "lemma": "api",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "अपि"
  },
  {
   "surface_form": "tu",
   "lemma": "tu",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "तु"
  },
  {
   "surface_form": "karmāṇi",
   "lemma": "karman",
   "grammar": "nominative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "यज्ञदानतपांसि पावनानि उक्तानि सङ्गम् आसक्तिं तेषु त्यक्त्वा फलानि",
     "school": "advaita",
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     "witnesses": [
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    },
    {
     "sense": "मदाराधनरूपाणि सङ्गं कर्मणि ममतां फलानि",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "एतानि फलाभिसन्धिपूर्वकत्वेन बन्धनहेतुभूतान्यपि मुमुक्षुभिः सङ्गमहमेवं करोमीति कर्तृत्वाभिनिवेशं फलानि चाभिसन्धीयमानानि",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्माणि"
  },
  {
   "surface_form": "saṅgam",
   "lemma": "saṅga",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सङ्गम्"
  },
  {
   "surface_form": "tyaktvā",
   "lemma": "tyaj",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "फलानि च तेषां परित्यज्य कर्तव्यानि इति अनुष्ठेयानि इति मे मम निश्चितं मतम् उत्तमम् ।। निश्चयं शृणु मे तत्र (गीता 18।4)",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "अहरह आप्रयाणाद् उपासननिर्वृत्तये मुमुक्षुणा कर्तव्यानि इति मम निश्चितम् उत्तमं मतम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "कर्तव्यानीति विचक्षणाभिमतं निश्चितं मे मतम्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "केवलमीश्वराराधनतया कर्तव्यानीति फलानि",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
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    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्यक्त्वा"
  },
  {
   "surface_form": "phalāni",
   "lemma": "phala",
   "grammar": "accusative neuter plural noun",
   "senses_attested_in_panel": [
    {
     "sense": "च तेषां परित्यज्य कर्तव्यानि इति अनुष्ठेयानि इति मे मम निश्चितं मतम् उत्तमम्",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "च त्यक्त्वा अहरह आप्रयाणाद् उपासननिर्वृत्तये मुमुक्षुणा कर्तव्यानि इति मम निश्चितम् उत्तमं मतम्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
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    },
    {
     "sense": "चोक्तविधया त्यक्त्वा कर्तव्यानीति विचक्षणाभिमतं निश्चितं मे मतम्",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "च त्यक्त्वा कर्तव्यानीति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "चाभिसन्धीयमानानि त्यक्त्वाऽन्तःकरणशुद्धये कर्तव्यानीति मे मम निश्चितम्",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
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    }
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   "theme_lists": [],
   "surface_devanagari": "फलानि"
  },
  {
   "surface_form": "ca",
   "lemma": "ca",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "च"
  },
  {
   "surface_form": "kartavyāni",
   "lemma": "kṛ",
   "grammar": "nominative neuter plural gdv noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कर्तव्यानि"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "me",
   "lemma": "mad",
   "grammar": "genitive singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मे"
  },
  {
   "surface_form": "pārtha",
   "lemma": "pārtha",
   "grammar": "vocative masculine singular noun",
   "senses_attested_in_panel": [
    {
     "sense": ", कर्माधिकृतैः कर्माणि त्याज्यानि न त्याज्यानि वेति द्वयोर्मतयोर्न त्याज्यानीति मम निश्चितं मतमुत्तमं श्रेष्ठम्",
     "school": "advaita-bhakti",
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    }
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  },
  {
   "surface_form": "niścitam",
   "lemma": "ni-√ści",
   "grammar": "nominative neuter singular participle noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "निश्चितम्"
  },
  {
   "surface_form": "matam",
   "lemma": "mata",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "मतम्"
  },
  {
   "surface_form": "uttamam",
   "lemma": "uttama",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "उत्तमम्"
  }
 ],
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_18.6",
    "anandgiri_18.6"
   ],
   "score": 0.5,
   "english_rendering": "These acts of yajna (sacrifice), dana (giving), and tapas (austerity) are purifying precisely because they can be performed without sanga (attachment) and without craving for phala (fruit). Sankara reads the api ('even these') not as comparison to other rites but as pointing directly at the mumuksu (liberation-seeker): even these can bind if done with desire, so they must be done without kartrtva-abhinivesa (insistence on being the doer). His settled, supreme view is that niṣkama-karma here is the path for one still under adhikara (qualified duty), not a recommendation of kamya-karma alongside nityakarma."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "ramanuja_18.6",
    "vedantadeshika_18.6"
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   "score": 0.5,
   "english_rendering": "Ramanuja reads yajna, dana, tapas as madAradhana-rupani (forms of worship of the Lord), not merely purificatory acts with a secondary devotional flavour. Sanga here is mamata (possessiveness) toward the act itself, and its abandonment allows the mumuksu to perform these rites ahar-ahar (day after day) continuously right up to the moment of liberation, in the same spirit as upasana (meditative worship). This is Bhagavan's own settled, supreme matam: kainkarya executed without self-claim or fruit-hunger."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.6",
    "jayatirtha_18.6"
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   "score": 0.5,
   "english_rendering": "*Etānyapi tu karmāṇi saṅgaṃ tyaktvā phalāni ca | kartavyānīti me pārtha niścitaṃ matamuttamam* — even these acts of yajña, dāna, and tapas are to be performed without *saṅga* (attachment to agency) and without *phala-āsakti* (clinging to result): this is Kṛṣṇa's *uttama mata* (highest declared position).\n\nThe *jīva* (the individual self) is *paratantra* (eternally dependent); its agency is always derivative, subordinate to the *svatantra* (self-sufficient, independently real) sovereignty of Hari. *Saṅga* is not merely a psychological flaw but an ontological error: it misattributes the authorship of action to the *jīva* as if it were *svatantra*, violating the *bheda* (real distinction) between Lord and bound self. To relinquish *saṅga* is to restore that *bheda* to its proper recognition.\n\nThe acts themselves remain *kartavya* (obligatory) because Hari's will sustains them and their fruit belongs entirely to Him. Renunciation is never renunciation of the acts but of the twin errors of independent agency and proprietary claim over result. *Bhakti* (devotion) as ontological subordination is thus not opposed to *karma* but is its innermost form: action performed in full acknowledgment of the *jīva*'s dependence on Hari is itself devotional *sevā*. Kṛṣṇa's verdict — *niścitaṃ matamuttamam*, the settled supreme opinion — closes any space for either quietist abandonment or self-assertive action; both deviate from the *paratantra* truth of the *jīva*'s constitution.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.6"
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   "score": 0.5,
   "english_rendering": "Even where *kartavyatva* (the bindingness of action) has been established among the *brahma-vādins* — *evaṃ brahma-vādinām kartavyatve prāpte'pi tu* — the teaching presses further: *saṅgam*, that is, *sva-kartṛtva-abhiniveśa* (insistence on one's own agency), and *guṇamaya-rocanārthāni phalāni* (fruits whose appeal is woven from the three guṇas), both must be relinquished. Action persisting after that relinquishment — *tyaktvā kartavyānīti* — is what Krishna names his *niścitaṃ matam*: the *vicakṣaṇābhimata* (considered, discerning) conclusion. And it is *uttamam*, highest across all views — *uttamaṃ caitatsa rvamate ṣvityāha uttamamiti* — Kṛṣṇa's certified, supreme *matam* standing above every competing position."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.6"
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   "english_rendering": "Sridhara asks: in what manner must these purifying acts be done? The answer is twofold: abandon sanga as kartrtva-abhinivesa (the sense 'I am doer'), and abandon phala-apeksa (expectation of fruit). What remains is kevalam Isvara-aradhana (pure worship of the Lord alone). Sridhara's voice is concise and devotionally warm: the act itself becomes the puja when the self-claim and reward-hunger are removed. That is why this matanam is uuttamam — best — because it neither rejects the rite nor lets the ego colonize it."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "english_rendering": "Madhusudana opens by closing a logical gap: could not even kamya-karma (desire-driven rites) purify, making fruit-abandonment unnecessary? He cites the vartika-krt (Vacaspati Misra's metrical commentary): kamya-rites do purify, but only for bhoga-siddhi (enjoyment of their fruit), not for jnana-yogyata (fitness for knowledge). The purification that counts for mumuksu is antahkarana-suddhi (inner-instrument purification) toward jnana, and that comes only when sanga — 'aham evam karomi' (I alone do this) — and phala-abhinivesa are both dropped. Madhusudana then respectfully attributes the underlying view to Bhagavat-pujya-padah (Sankara) while inflecting it devotionally: the liberated doing is itself an act of offering to Bhagavan."
  }
 },
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 "so_what_questions": [
  "If even sacred rites become binding when done with attachment, what distinguishes a liberating act from an enslaving one — is it the act itself, or the interior posture with which it is undertaken?",
  "Sankara insists api ('even these') points to the mumuksu's danger, not to optional kamya-karma: what does it mean that the most purifying rites are also the most dangerous traps for the spiritually ambitious?",
  "Ramanuja frames kartavya as ahar-ahar continuous worship up to the moment of liberation — does this suggest that the question 'am I liberated yet?' is itself a form of sanga that interrupts the practice?",
  "Vallabha's Pusti-marga places sva-kartrtva-abhinivesa (insistence on being the agent) as the specific form of sanga to be released here — how does surrendering authorship of one's own action differ from passive resignation?",
  "The verse uses two distinct relinquishments: sanga (attachment to the act) and phala (fruit of the act). Are these always coarising, or can one be present without the other — and what would that look like in practice?",
  "Madhusudana distinguishes purification for bhoga from purification for jnana: is there a daily-life correlate — actions that improve your circumstances versus actions that improve your capacity to see clearly?",
  "The verse closes with 'this is my settled, supreme view' (niscitam matam uttamam) — why does Krishna announce the quality of his own opinion? What is the rhetorical function of supreme certainty at the close of a doctrinal statement?"
 ],
 "everyday_applications": {
  "advaita": "A professional who is genuinely qualified (adhikara) for their work and continues doing it well without identity-investment in outcomes is practicing what Sankara describes: the rite of their craft done without kartrtva-abhinivesa, as preparation for the recognition that the doer was never finally there.",
  "viśiṣṭādvaita": "Ramanuja's ahar-ahar (day after day, up to final release) maps onto sustaining a daily practice — morning prayers, charitable giving, self-discipline — not as steps toward a goal but as continuous kainkarya: each act complete in itself as service, not installment-payment toward liberation.",
  "dvaita": "Madhva's paratantra (radical dependence) applied daily: before any significant act, pause and acknowledge that the capacity, the circumstance, and the outcome all belong to Hari. This is not fatalism but a corrective to the inflation of personal agency that makes failure devastating and success addictive.",
  "śuddhādvaita": "Vallabha's release of guna-maya-rocana (the attractive shimmer of outcomes) is practically the practice of acting from sufficiency rather than scarcity: doing your work because the work itself is Krishna's lila-space, not because the reward will finally complete you.",
  "bhakti": "Sridhara's kevalam Isvara-aradhana suggests treating any obligatory duty — filing taxes, caring for a sick parent, meeting a deadline — as an act of worship: not by adding ritual overlay, but by removing the ego-ownership and the reward-calculation, leaving only the act offered to the Lord.",
  "advaita-bhakti": "Madhusudana's distinction between bhoga-purification and jnana-purification invites a diagnostic question before each major effort: 'Is this improving my outer situation, or is this clearing my inner instrument?' Both are valid, but confusing them — expecting circumstances to produce clarity — is precisely the sanga that blocks liberation."
 },
 "primary_meaning": "Even these acts of sacrifice, giving, and austerity should be performed, Arjuna, dropping all attachment to agency and to their fruits. This is my settled, supreme view."
}