{
 "verse_id": "18.9",
 "mūla": {
  "devanāgarī": "कार्यमित्येव यत्कर्म नियतं क्रियतेऽर्जुन | सङ्गं त्यक्त्वा फलं चैव स त्यागः सात्त्विको मतः",
  "iast": "kāryamityeva yatkarma niyataṃ kriyate'rjuna | saṅgaṃ tyaktvā phalaṃ caiva sa tyāgaḥ sāttviko mataḥ",
  "chapter_position": "Chapter 18 (Mokṣa-Sannyāsa-Yoga (The Yoga of Liberation by Renunciation)), verse 9",
  "speaker": "Krishna",
  "addressed_to": "Arjuna"
 },
 "word_by_word": [
  {
   "surface_form": "kāryam",
   "lemma": "kṛ",
   "grammar": "nominative neuter singular gdv noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "कार्यम्"
  },
  {
   "surface_form": "iti",
   "lemma": "iti",
   "grammar": "",
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   "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": "nominative neuter singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "यत्"
  },
  {
   "surface_form": "karma",
   "lemma": "karman",
   "grammar": "nominative neuter singular noun",
   "senses_attested_in_panel": [
    {
     "sense": "नियतं नित्यं क्रियते निर्वर्त्यते",
     "school": "advaita",
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     "witnesses": [
      "shankara"
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    },
    {
     "sense": "मदाराधनरूपतया कार्यं स्वयंप्रयोजनम् इति मत्वा सङ्गं कर्मणि ममतां फलं",
     "school": "viśiṣṭādvaita",
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     "sense": "भगवदाज्ञया तदाराधनरूपत्वात् कर्तव्यमिति",
     "school": "śuddhādvaita",
     "weight": 0.8,
     "witnesses": [
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    {
     "sense": "सङ्गं फलं",
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      "sridhara"
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    }
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   "surface_form": "niyatam",
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   "theme_lists": [],
   "surface_devanagari": "नियतम्"
  },
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   "surface_form": "kriyate",
   "lemma": "√kṛ",
   "grammar": "present indicative pass 3rd person singular verb",
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    {
     "sense": "निर्वर्त्यते",
     "school": "advaita",
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      "shankara"
     ]
    },
    {
     "sense": "स त्यागः सात्त्विको मतः स सत्त्वमूलः",
     "school": "viśiṣṭādvaita",
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  {
   "surface_form": "arjuna",
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   "theme_lists": [],
   "surface_devanagari": "अर्जुन"
  },
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   "surface_form": "saṅgam",
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   "theme_lists": [],
   "surface_devanagari": "सङ्गम्"
  },
  {
   "surface_form": "tyaktvā",
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    {
     "sense": "फलं च एव। एतत् नित्यानां कर्मणां फलवत्त्वे भगवद्वचनं प्रमाणम् अवोचाम। अथवा, यद्यपि फलं न श्रूयते नित्यस्य कर्मणः, तथापि",
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     "sense": "यत् क्रियते स त्यागः सात्त्विको मतः स सत्त्वमूलः",
     "school": "viśiṣṭādvaita",
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     "sense": "तान्यनुष्ठेयानीत्यर्थः",
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   "surface_form": "phalam",
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   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "फलम्"
  },
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   "surface_form": "ca",
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   "grammar": "",
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   "surface_devanagari": "च"
  },
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   "surface_form": "eva",
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   "theme_lists": [],
   "surface_devanagari": "एव"
  },
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   "surface_form": "sa",
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   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "स"
  },
  {
   "surface_form": "tyāgaḥ",
   "lemma": "tyāga",
   "grammar": "nominative masculine singular noun",
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    {
     "sense": "नित्यकर्मसु सङ्गफलपरित्यागः सात्त्विकः सत्त्वनिर्वृत्तः मतः अभिप्रेतः",
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     "sense": "सात्त्विको मतः स सत्त्वमूलः",
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    },
    {
     "sense": "सात्त्विकः सत्त्वनिर्वृत्तो मत आदेयत्वेन संमतः शिष्टानाम्",
     "school": "advaita-bhakti",
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  {
   "surface_form": "sāttvikaḥ",
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   "grammar": "nominative masculine singular noun",
   "senses_attested_in_panel": [],
   "theme_lists": [],
   "surface_devanagari": "सात्त्विकः"
  },
  {
   "surface_form": "mataḥ",
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   "grammar": "nominative masculine singular participle noun",
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   "theme_lists": [],
   "surface_devanagari": "मतः"
  }
 ],
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  "advaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
   "key_cross_references": [],
   "witness_passages": [
    "shankara_18.9",
    "anandgiri_18.9"
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   "score": 0.5,
   "english_rendering": "Prescribed action (niyatam karma) performed solely because it must be done — 'karyam iti eva' — and not from any craving for its fruit, constitutes sattvic renunciation. Shankara presses further: even the subtle imagination that obligatory action purifies the self (atma-samskara) or removes sin (pratyavaya-parihara) is a fruit-expectation, and that too must be abandoned. The uncontaminated inner organ (antahkarana), gradually purified through such fruit-free performance, becomes fit for the self-knowledge (atma-jnana) that alone liberates."
  },
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "witness_passages": [
    "ramanuja_18.9",
    "vedantadeshika_18.9"
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   "score": 0.5,
   "english_rendering": "Obligatory and occasional acts (nitya-naimittika-mahayajna) prescribed for one's varna and ashrama are to be performed as Bhagavan's own aradhana (worship-service), self-justifying in that very character — 'svayam-prayojanam' — without any possessive attachment to the action (karma-mamatam) or desire for its separate fruit. Ramanuja grounds 'sattvic' in epistemic precision: sattva generates knowledge of things as they truly are ('yathavasthu-vastu-jnanam'), so this renunciation is sattvic because it rests on correct scriptural understanding of what action actually is. The karma thereby becomes kainkarya, service-for-the-Lord's-sake, the foundation of bhakti-yoga."
  },
  "dvaita": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "english_rendering": "*Niyataṃ karma* (prescribed, obligatory action) performed solely because it is *kāryam* — what must be done — with *saṅga* (attachment to the action itself) and *phala* (fruit) both relinquished: such *tyāga* (renunciation) is *sāttvika*. For the *paratantra* *jīva* (the eternally dependent individual self), this verse names the only mode of action consonant with the *pañca-bheda* (the five-fold real distinction) that obtains inviolably between Lord and *jīva*. Because the *jīva* possesses neither independent agency nor a claim on results — both belonging solely to *svatantra* Hari (the independently real, self-sufficient Lord) — every *niyata-karma* is rightly understood as *Hari-sevā* (service of Hari). Relinquishing *saṅga* is thus not a psychological adjustment but an ontological acknowledgment: the *jīva* never owned the action. Relinquishing *phala* follows necessarily, since fruit accrues only to one whose sovereignty underwrites the deed. The *sāttvika* character of this *tyāga* reflects *taratamya* (graded ontological hierarchy): action performed in clear recognition of the Lord's total sovereignty and the *jīva*'s utter dependence stands at the highest grade of renunciation. *Bhakti* as ontological subordination is the living form of this *tyāga* — not dissolution into Hari, but real, differentiated surrender that preserves the *bheda* even in the act of offering.",
   "provenance": "siddhānta_reconstruction"
  },
  "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": "Action prescribed by varna and ashrama is to be done because it is Bhagavan's command (bhagavad-ajna) and is, in its very form, his aradhana — therefore 'karyam' means obligatory by the Lord's own decree, not merely by social code. Attachment and fruit are abandoned not as an ascetic discipline but because the action already belongs entirely to him. Vallabha's commentary adds a crucial step upward: even this sattvic tyaga is surpassed by the pushtipurushottama-sharana (taking refuge in the supreme Lord of Pushti), where all is surrendered and the practitioner acts as an instrument of the Lord's own will — 'tad-ajna-paripalana-rupah'."
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   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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   "score": 0.5,
   "english_rendering": "Obligatory prescribed action (niyatam = avashya-kartavyataya vihitam karma) performed with the firm understanding 'this is to be done' — with attachment and fruit both relinquished — is sattvic renunciation. Sridhara's reading is deliberately spare: the sattvic quality resides in the combination of the understanding ('karyam iti buddhva') with the double relinquishment of sanga and phala, and nothing more needs to be added. The verse describes the practitioner who fulfills duty without the clinging of ego or the hunger of expectation."
  },
  "advaita-bhakti": {
   "reading_summary": "(reading summary extraction pending; ENABLE_READING_SUMMARIES=true to generate)",
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    "madhusudan_18.9"
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   "score": 0.5,
   "english_rendering": "Tamasic and rajasic renunciation — abandoning action itself — have been condemned; the sattvic alternative is to perform prescribed action until antahkarana-shuddhi (purification of the inner organ) is complete, having relinquished both kartrtva-abhinivesha (the insistence on being the doer) and any fruit-intention. Madhusudana makes a precise logical distinction: tamas and rajas are 'visheshya-abhava' — the absence of the action itself — whereas sattvic tyaga is 'visheshana-abhava' — the absence only of the qualifier (fruit-intention) while the action continues. Even the fruit imagined by the ignorant — self-purification or prevention of sin (pratyavaya-parihara) — must be abandoned, as Apastamba and the shruti passages Madhusudana cites demonstrate that such ancillary fruits arise by themselves, like shade from a mango planted for fruit."
  },
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   "score": 0.5
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 },
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 },
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   "mūla": "Belvalkar critical edition (BORI 1947), via Ambuda multi-witness",
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    "bg-ramanuja",
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 },
 "so_what_questions": [
  "If fruit must be renounced even at the subtle level of imagined self-purification, how does one distinguish genuine duty-consciousness from elaborate spiritual self-deception?",
  "Ramanuja insists the act must be seen as 'svayam-prayojanam' — self-justifying service — while Shankara sees it as antahkarana-shuddhi prep: do these two framings produce different practitioners in practice, or do they converge at the level of daily action?",
  "Vallabha's pushti-marga places a higher register above sattvic tyaga; what is the phenomenological difference between 'performing duty without fruit-desire' and 'performing duty as the Lord's own instrument'?",
  "Madhusudana's 'visheshana-abhava' analysis implies that giving up action entirely is a worse error than clinging to fruit while acting — does this overturn the popular reading that renunciation of action is the more rigorous path?",
  "The verse specifies 'niyatam karma' — prescribed, obligatory action. Does sattvic renunciation apply to discretionary or creative action at all, or only to duty that is structurally owed?",
  "Shankara says even the imagination of pratyavaya-parihara (avoiding sin through action) is a subtle fruit-desire. Is this level of inner audit psychologically achievable without jhana-like introspective training?",
  "Across all six schools the act is retained and only its coloring is stripped — is BG 18.9 therefore a verse about motivation and not about the structure of action at all?"
 ],
 "everyday_applications": {
  "advaita": "Do the work your role structurally requires — file the report, show up for the meeting, fulfill the obligation — because it is the thing to be done, not because it will advance your career, win approval, or even make you a better person. If you notice yourself calculating how this 'good work' is building character, drop that thought too: Shankara would call it the subtlest attachment.",
  "visistadvaita": "Treat your prescribed responsibilities — caring for aging parents, discharging professional duties, maintaining household — as acts of service that are complete in themselves, justified by the relationship they honor rather than by any outcome they produce. The 'fruit' you release is not only salary or praise but also the need for the relationship itself to reward you.",
  "dvaita": "When you fulfill an obligation, do it as if you were a steward executing instructions from an authority whose will you do not own and cannot override. The task is Hari's business; you are the instrument. Release the outcome without spiritual pride in your renunciation: even the pride in being a good servant belongs to the master, not you.",
  "suddhadvaita": "Every duty, however mundane — cooking, answering email, paying bills — can be done as if the Lord himself assigned this precise task to you today. The Pushti-marga practitioner does not perform duty reluctantly and then 'let go'; the act is already his act, and you are simply present in it, joyfully.",
  "bhakti": "Before beginning an obligatory task, settle the mind with the simple recognition: 'this is what is required of me here.' Not why it benefits you, not how it makes you look — just: it is required. Sridhara's spare reading asks nothing more exotic than that clarity, combined with working through the task without keeping a mental tally of what you are owed for doing it.",
  "advaita-bhakti": "Madhusudana's antahkarana-shuddhi frame has a practical corollary: each time you complete a required task without attaching your identity to the outcome, your mind becomes slightly less reactive — more transparent to what actually needs doing next. The benefit is real and it accrues automatically, like shade from a mango tree; the practice fails the moment you start cultivating the shade on purpose."
 },
 "primary_meaning": "Do what must be done, Arjuna, without clinging to the act or craving its reward. That renunciation is *sāttvika*."
}