{
 "verse_id": "18.8",
 "mūla": {
  "devanāgarī": "दुःखमित्येव यत्कर्म कायक्लेशभयात् त्यजेत् | स कृत्वा राजसं त्यागं नैव त्यागफलं लभेत्",
  "iast": "duḥkhamityeva yatkarma kāyakleśabhayāt tyajet | sa kṛtvā rājasaṃ tyāgaṃ naiva tyāgaphalaṃ labhet",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 8",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "duḥkham",
   "lemma": "duḥkha",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "इति एव यत् कर्म कायक्लेशभयात् शरीरदुःखभयात् त्यजेत्, सः कृत्वा राजसं रजोनिर्वर्त्यं त्यागं नैव त्यागफलं ज्ञानपूर्वकस्य",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "[म.भा.3",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "vedantadeshika"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "दुःखम्"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "इति"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "yat",
   "lemma": "yad",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "कायक्लेशभयात् शरीरदुःखभयात् त्यजेत्, सः कृत्वा राजसं रजोनिर्वर्त्यं त्यागं नैव त्यागफलं ज्ञानपूर्वकस्य सर्वकर्मत्यागस्य",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara",
      "anandgiri"
     ]
    },
    {
     "sense": "तथापि दुःखात्मकद्रव्यार्जनसाध्यत्वात् बह्वायासरूपतया कायक्लेश करत्वात्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    },
    {
     "sense": "त्यजेदिति",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "त्यजेदिति",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कर्म"
  },
  {
   "surface_form": "kāya",
   "lemma": "kāya",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "काय"
  },
  {
   "surface_form": "kleśa",
   "lemma": "kleśa",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "क्लेश"
  },
  {
   "surface_form": "bhayāt",
   "lemma": "bhaya",
   "grammar": "ablative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "भयात्"
  },
  {
   "surface_form": "tyajet",
   "lemma": "√tyaj",
   "grammar": "present optative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": ", सः कृत्वा राजसं रजोनिर्वर्त्यं त्यागं नैव त्यागफलं ज्ञानपूर्वकस्य सर्वकर्मत्यागस्य फलं मोक्षाख्यं न लभेत् नैव लभेत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "स राजसं रजोमूलं त्यागं कृत्वा तद् अयथा अवस्थितशास्त्रार्थरूपम् इति ज्ञानोत्पत्तिरूपं त्यागफलं न लभेत्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "त्यजेत्"
  },
  {
   "surface_form": "sa",
   "lemma": "tad",
   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "kṛtvā",
   "lemma": "kṛ",
   "grammar": "conv",
   "senses_attested_in_panel": [
    {
     "sense": "राजसं रजोनिर्वर्त्यं त्यागं नैव त्यागफलं ज्ञानपूर्वकस्य सर्वकर्मत्यागस्य फलं मोक्षाख्यं न लभेत् नैव लभेत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "तद् अयथा अवस्थितशास्त्रार्थरूपम् इति ज्ञानोत्पत्तिरूपं त्यागफलं न लभेत्",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja",
      "vedantadeshika"
     ]
    },
    {
     "sense": "तत्फलं ज्ञाननिष्ठालक्षणं न लभेत सत्त्वसञ्जातत्वाज्ज्ञानस्येत्यर्थः",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
      "vallabha"
     ]
    },
    {
     "sense": "राजसः पुरुषस्त्यागस्य फलं ज्ञाननिष्ठालक्षणं नैव लभत इत्यर्थः",
     "school": "bhakti",
     "weight": 0.8,
     "witnesses": [
      "sridhara"
     ]
    },
    {
     "sense": "नैव त्यागफलं सात्त्विकत्यागस्य फलं ज्ञाननिष्ठालक्षणं नैव लभेन्न लभेत",
     "school": "advaita-bhakti",
     "weight": 0.8,
     "witnesses": [
      "madhusudan"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "कृत्वा"
  },
  {
   "surface_form": "rājasam",
   "lemma": "rājasa",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "राजसम्"
  },
  {
   "surface_form": "tyāgam",
   "lemma": "tyāga",
   "grammar": "accusative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्यागम्"
  },
  {
   "surface_form": "na",
   "lemma": "na",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "न"
  },
  {
   "surface_form": "eva",
   "lemma": "eva",
   "grammar": "",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "एव"
  },
  {
   "surface_form": "tyāga",
   "lemma": "tyāga",
   "grammar": "compound (compound member)",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "त्याग"
  },
  {
   "surface_form": "phalam",
   "lemma": "phala",
   "grammar": "accusative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फलम्"
  },
  {
   "surface_form": "labhet",
   "lemma": "√labh",
   "grammar": "present optative 3rd person singular verb",
   "senses_attested_in_panel": [
    {
     "sense": "नैव लभेत",
     "school": "advaita",
     "weight": 0.8,
     "witnesses": [
      "shankara"
     ]
    },
    {
     "sense": "। अयथावत्प्रजानाति बुद्धिः सा पार्थ राजसी।। (गीता 18।31) इति हि वक्ष्यते। न हि कर्म दृष्टद्वारेण मनःप्रसादहेतुः। अपि तु",
     "school": "viśiṣṭādvaita",
     "weight": 0.8,
     "witnesses": [
      "ramanuja"
     ]
    }
   ],
   "theme_lists": [],
   "surface_devanagari": "लभेत्"
  }
 ],
 "intertextual_panel": [
  {
   "verse": "18.9",
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   "score": 0.9314,
   "feature_breakdown": {
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   "verse": "18.11",
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   "verse": "2.38",
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   "verse": "18.3",
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   "verse": "4.2",
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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_18.8",
    "anandgiri_18.8"
   ],
   "score": 0.5,
   "english_rendering": "One who abandons a prescribed duty (niyata-karma) merely because it is painful — fearing the bodily strain (kaya-klesha) it entails — performs only rajasic renunciation (rajasa-tyaga), a relinquishment driven by the quality of rajas, not by right understanding. Shankara is explicit: the fruit of genuine renunciation (tyaga-phala) is moksha, the liberation born of jnana-purva sarva-karma-tyaga — total abandonment of action preceded by knowledge. A renunciation born of aversion to discomfort is still a transaction with the body-mind complex and therefore cannot yield that fruit."
  },
  "viśiṣṭādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "ramanuja_18.8",
    "vedantadeshika_18.8"
   ],
   "score": 0.5,
   "english_rendering": "Ramanuja reads the verse as a warning against a subtle error: the aspirant who, finding prescribed duties (mahayajna-adi ashrama-karma) burdensome in their acquisition of costly materials and physical effort, concludes that meditation on knowledge alone (jnana-abhyasa) is the better path, and so abandons those duties. This is rajasic renunciation because it rests on a distorted grasp of scripture (ayatha-avasthita-shastratha). The fruit of sattvic renunciation — the dawning of true knowledge (jnana-utpatti) — is never produced by rajasic abandonment, for it is the Lord's grace (Bhagavat-prasada), not mere mental relief, that purifies the mind."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhva_18.8",
    "jayatirtha_18.8"
   ],
   "score": 0.5,
   "english_rendering": "*Duḥkhamityeva* — 'it is painful, therefore I abandon it': this is the rājasa *tyāga* (renunciation of the rajasic kind), and it yields no *tyāga-phala* whatsoever. The *jīva* (individual self), being *paratantra* (eternally dependent), holds no autonomous claim over the pain-pleasure calculus; prescribed action (*niyata-karma*) is *Hari-sevā*, service to *Hari* as the sole *svatantra* (independently real, self-sufficient) Lord, and the *jīva*'s bodily discomfort (*kāyakleśa*) is simply not a valid ground for its suspension. To abandon such action out of fear of *kāyakleśa* is to substitute the *jīva*'s own preference for the Lord's ordinance — a rajasic self-assertion that inverts the proper order of *bheda* (real distinction) between the dependent self and the Supreme. *Naiva tyāga-phalaṃ labhet*: the fruit of true renunciation — which, in Dvaita *siddhānta*, is liberation received as *Hari*'s *anugraha* (grace), never seized by mere avoidance — remains wholly out of reach for one who renounces in this mode. The *pañca-bheda* (the five-fold real distinction) stands: no conflation of the *jīva*'s discomfort with a genuine *Hari*-ordained ground of release can produce the *mokṣa* that only *Hari*'s will bestows.",
   "provenance": "siddhānta_reconstruction"
  },
  "śuddhādvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "vallabha_18.8"
   ],
   "score": 0.5,
   "english_rendering": "Vallabha, approaching the verse in passing (prasangat), identifies the rajasic renouncer as one who abandons even actions that are, in their deeper logic, means to liberation (parampara-moksha-sadhana), because their outer form — acquiring materials for yajna, enduring physical exertion — appears merely painful. This relinquishment is rajasic because rajas is its root cause (rajo-hetuka). Its fruit — the state of steady knowledge-abidance (jnana-nishtha) — is a product of sattva, not rajas; therefore the rajasic renouncer, having rejected the path, cannot arrive at its end. For Vallabha the implication is stark: the Pushti-marga devotee must not abandon Krishna's assigned seva even when it is effortful."
  },
  "bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "sridhara_18.8"
   ],
   "score": 0.5,
   "english_rendering": "Sridhara Svami draws a precise conceptual boundary: rajasic renunciation arises when one abandons nityata-karma — not on the basis of the knowledge 'I am not the doer' (akartratma-bodha) — but simply from knowing it to be painful (duhkham iti) and fearing bodily strain (sharira-ayasa-bhaya). That absence of non-doer wisdom is the diagnostic. Because such renunciation is rooted in rajas (duhkhasya rajasatvat), the person who enacts it — the rajasic man — does not obtain tyaga-phala, here specified as the state of knowledge-abidance (jnana-nishtha-lakshana). The verse is thus less about what is abandoned and more about the inner quality from which abandonment arises."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "madhusudan_18.8"
   ],
   "score": 0.5,
   "english_rendering": "Madhusudana Sarasvati adds a psychologically fine layer: even a person who is free from the delusion (moha) described in the previous verse may still lack inner purification (antahkarana-shuddhi) and therefore remain qualified only for karma. If such a person abandons prescribed daily action (nitya-karma) merely because it seems painful — not through the illusion of the previous verse but through aversion to effort — that too is rajasic renunciation (rajasa-tyaga). The reason: pain itself is a form of rajas (duhkham hi rajo). Therefore even the moha-free but impure person who renounces this way is rajasic and cannot attain the sattvic fruit of tyaga — the establishment in knowledge (jnana-nishtha-lakshana)."
  }
 },
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  "meter": "anuṣṭubh",
  "meter_shift_from_previous": true,
  "meter_shift_to_next": true,
  "pragmatic_context": {
   "vocative": "",
   "preceding_question": "",
   "following_response": ""
  }
 },
 "theme_list_memberships": [
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   "list": "त्याग",
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    "12.12",
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    "12.17",
    "14.25",
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 ],
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  "corpus_provenance": {
   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
   "panel_witnesses": [
    "bg-mula",
    "bg-shankara",
    "bg-ramanuja",
    "bg-madhva",
    "bg-vedantadeshika",
    "bg-vallabha",
    "bg-jayatirtha",
    "bg-anandgiri",
    "bg-sridhara",
    "bg-madhusudan"
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  "extraction_date": "2026-04-21",
  "score_methodology_documented_at": "Paper 1, Section II.B",
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    "date": "2026-05-03",
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    "scope": "mūla.iast — spaces reinserted using word_by_word.surface_form as source of truth",
    "loci": [
     "kāyakleśabhayāttyajet -> kāyakleśabhayāt tyajet"
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    "date": "2026-05-03",
    "fix": "dropped-space-at-consonant-consonant-joint corruption",
    "scope": "mūla.devanāgarī — spaces reinserted using word_by_word surface fields as source of truth",
    "loci": [
     "कायक्लेशभयात्त्यजेत् -> कायक्लेशभयात् त्यजेत्"
    ]
   },
   {
    "date": "2026-05-03",
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    "scope": "word_by_word[].lemma",
    "loci": [
     "tyajet: tyaj -> √tyaj",
     "labhet: labh -> √labh"
    ]
   },
   {
    "kind": "qmark_artifact_repair",
    "applied_at": "2026-05-08T01:56:15.058831Z",
    "applied_by": "summon-web/scripts/repair_qmark_artifacts.py",
    "n_senses_repaired": 3,
    "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": [
  "What distinguishes a legitimate pause from a rajasic retreat — how do I know whether I am setting down a burden wisely or simply fleeing discomfort?",
  "If the fruit of genuine renunciation requires jnana (knowledge) to precede it, what is the relationship between discomfort and the readiness for that knowledge?",
  "Ramanuja says the fruit of renunciation is produced by Bhagavat-prasada, not by mental relief — what does that imply for effort-based spiritual frameworks?",
  "The verse applies to 'niyata-karma' (prescribed duty) — does the rajasic pattern also apply when someone abandons elective work out of difficulty, or is the diagnosis specific to duty?",
  "All six schools agree this renunciation fails to produce its intended fruit — what is the structural reason that a self-protective motive cannot generate a self-transcending result?",
  "Madhusudana specifies that even a person free of moha can commit this error — how does that reshape the common assumption that clarity of understanding is sufficient for right action?",
  "Sridhara's diagnostic hinges on the absence of 'akartratma-bodha' (non-doer wisdom) — is this wisdom a prerequisite for renunciation, or can it be cultivated through sustained engagement despite discomfort?"
 ],
 "everyday_applications": {
  "advaita": "When you resign from a demanding project because the effort feels unsustainable, ask whether the resignation is grounded in clear discernment or in aversion. Shankara's frame: only a renunciation preceded by understanding — not by fatigue — clears the mind toward liberation. Leaving is sometimes right; leaving because it hurts is always rajasic.",
  "viśiṣṭādvaita": "Ramanuja's warning surfaces in the professional who abandons regular practice (daily study, team commitments) reasoning that focused inner work alone is more efficient. This is the rajasic logic of 'I'll skip the grind and go straight to insight.' In Ramanuja's reading, the Lord's grace works through sustained kainkarya (service-action), not through the bypass of it.",
  "dvaita": "In a Dvaita reading, every role you occupy — parent, colleague, citizen — is Hari-seva in form. Dropping a role because it is hard is not non-attachment; it is the jiva asserting its preference over its assigned function. The practice is to remain in the role while releasing the fruit, trusting Hari's anugraha rather than engineering relief.",
  "śuddhādvaita": "Vallabha's Pushti-marga application: do not abandon your assigned seva to Krishna — whether that is a daily puja, a community commitment, or a family role — because the logistics are expensive or tiring. The effort is part of the offering. Rajasic renunciation mistakes the vessel for the weight and sets it down before the destination.",
  "bhakti": "Sridhara's key: check whether your stepping back from a duty carries the understanding 'I am not ultimately the doer of this' or whether it carries only the thought 'this is too painful.' The first is potentially sattvic; the second is definitionally rajasic. The daily practice is to notice which internal voice is speaking before you act on it.",
  "advaita-bhakti": "Madhusudana's contribution to everyday life: intellectual clarity about one's path does not by itself grant the right to stop. A person can understand the theory of non-attachment perfectly and still be unripe — still needing the friction of practice to purify the antahkarana (inner instrument). Stopping because it is painful, even with a clear philosophical view, is still rajasic if the inner purification is incomplete."
 },
 "primary_meaning": "Whoever quits a duty just because it hurts, fearing the bodily strain, performs only rajasic renunciation and gains none of its fruit."
}