BG 18.12 — Mokṣa-Sannyāsa-Yoga

Bhagavad Gītā 18.12Chapter 18 · Mokṣa-Sannyāsa-Yoga · Krishna → Arjuna · anuṣṭubh

अनिष्टमिष्टं मिश्रं च त्रिविधं कर्मणः फलम् ।

भवत्यत्यागिनां प्रेत्य न तु संन्यासिनां क्वचित् ॥

aniṣṭamiṣṭaṃ miśraṃ ca trividhaṃ karmaṇaḥ phalam

bhavatyatyāgināṃ pretya na tu saṃnyāsināṃ kvacit

spokensingle-voice recital; rendered via IndicF5 conditioned on a Sanskrit reference clip

meaning

After death, action brings three kinds of fruit to those who have not renounced: the unwanted, the wanted, and the mixed. For true renunciants, none of these arise, ever.

ekras · bhāṣya

Tri-vidham karmanah phalam — threefold the fruit of action — anishtam, ishtam, mishram — undesired, desired, mixed. Bhavati atyaginam pretya — accrues to non-renouncers after death. Na tu sannyasinam kvachit — never to sannyasins, ever.

Krishna names the karmic post-death economy. Three fruit-types meet the non-renouncer; none meets the renouncer.

Shankara reads the three-fold fruit — the anishta of hell and animal births, the ishta of divine states, the mishra of human existence — as arising after death for those who have not relinquished, whose avidya projects action, agent, result onto the atman as if real. For the true sannyasi — the paramahamsa, grounded in kevala-jnana — the fruit-economy does not operate because the projection has been withdrawn. The chapter's strict sense of sannyasi requires kevala-jnana; that alone closes the fruit-economy.

Madhusudana opens with a sharp dialectical challenge: if both nominal renunciant — karma-phala-tyagi — and true renunciant — sarva-karma-sannyasi with paramatma-jnana — have given up fruit-desire, what is their actual difference in fruit that justifies calling one secondary and the other primary? He answers: the nominal sannyasi, dying before vividishi-paranta — reaching the threshold of jnana-completion — receives no further fruit but also no liberation. The true sannyasi, having reached jnana-completion, transcends the fruit-economy entirely. The verse's na tu sannyasinam refers to the latter precisely.

Ramanuja reads the threefold fruit as accruing post-action to those who have not relinquished kartritva, mamata, phala-abhisandhi. The true sannyasi who has surrendered all three never incurs any fruit that obstructs moksha. The key: nityakarmas continue but their fruits are absorbed into Bhagavan's economy and do not generate new bondage for the bhakta. The bhakti-frame: the sannyasi-tyagi distinction collapses operationally because both modes can lead through Bhagavan's grace, but the chapter retains the technical distinction.

Madhva glosses this verse as tyagam stauti — praise of renunciation — marking the verse's function. The threefold fruit accrues pretya to atyaginam, never to the sannyasin.

Jayatirtha presses: how does the sannyasin escape the fruit-economy if karma is real? Answer: the sannyasin's karma is offered to Hari, and Hari, who alone disposes of fruit, retains it within the divine economy rather than imposing it as bondage on the dependent jiva. The bheda-frame is preserved through the fruit-handling.

Vallabha addresses the prima facie objection: if scriptures enjoin sacrifices with stated fruits, must those fruits not necessarily follow even for the unintentional performer? He resolves by distinguishing the mode of performance: for those who have surrendered kartritva and phala-kama, the rite-fruit is structurally not delivered to the agent because there is no agent to receive it.

Krishna himself absorbs the fruit. Pushti-marga: the bhakta's life is fruit-free because Krishna keeps the fruit.

Shridhara reads anishta as narakatva, ishta as devatva, mishra as manushyatva — corresponding to demerit, merit, their combination. All three accrue only to the sa-kama performer. The term sannyasi here, Shridhara notes, deliberately includes the karma-phala-tyagi, not just the formal renunciate; the inner orientation is what determines the fruit-economy's reach. The chapter's diagnostic operates at the inner level.

Context

where

Chapter 18 · Mokṣa-Sannyāsa-Yoga · meter anuṣṭubh

who speaks

Krishna → Arjuna

preceded by — BG 18.11

No one who carries a body can abandon all action without remainder, so the one who gives up the fruits of action is rightly called a renunciant.

What's going on

After death, action brings three kinds of fruit to those who have not renounced: the unwanted, the wanted, and the mixed. For true renunciants, none of these arise, ever.

Sūtras through this verse (113)

ĀnandagiriclassicalA

The two-niṣṭhā axisbetween

13.1Two niṣṭhās, three kāṇḍas — keystone.───→here18.12───→18.78Sealed: the means stands on the end stands.

RamsukhdasclassicalB

This human birth — your one chance to actbetween

15.7The self wears body as a costume.───→here18.12───→18.46Worship the One through your own work.

RāmānujaclassicalA

World as the Lord's body (antaryāmin)between

15.15I sit in every heart.───→here18.12───→18.46The cluster is recalled.

show all 113

Madhusūdanaclassicalmadhusudan_bhagavad_arpana

Madhusudan Bhagavad Arpanabetween · other

12.20Mat-paramāḥ as upasaṃhāra───→here18.12───→18.66Take refuge in Me alone

MadhusūdanaclassicalC

Action purifies before knowing can landbetween

16.1The dispositions decide who can even begin.───→here18.12───→18.55Even hearing and reflecting need purity.

MadhusūdanaclassicalD

Offer the act to the Lord and it stops bindingbetween

12.20Holding-Me-supreme seals the bhakti chapter.───→here18.12───→18.66Drop every duty; take refuge in Me alone.

MadhusūdanaclassicalE

Devotion is how knowing actually arrivesbetween

15.1Krishna is the ground, not a partner-god.───→here18.12───→18.55Bhakti is the engine of the highest knowing.

MadhusūdanaclassicalF

Every middle chapter opens with a bow to the teacherbetween

15.20The closing verse names Krishna as the supreme.───→here18.12───→18.78Vyāsa, Śaṅkara, and I: one lineage named.

MadhusūdanaclassicalH

Krishna with form is the ground beneath formless Brahmanbetween

15.1Chapter fifteen unfolds what fourteen sealed.───→here18.12───→18.66Final refuge in Me is final refuge in the ground.

MadhusūdanaclassicalI

Liberation while alive — the body finishes its runbetween

16.1The divine wealth becomes stable knowing in life.───→here18.12───→18.55Knowing burns ignorance; body burns its arc.

MadhusūdanaclassicalK

Arjuna's grief has two roots, not onebetween

11.1Arjuna marks the universal moha cured.───→here18.12───→18.73Confusion gone, memory gained — the cure complete.

MadhusūdanaclassicalB

Different students need different teachingsexit

18.1Three kinds of renouncing, one for each grade.───→here18.12───→

MadhusūdanaclassicalG

Knowing and acting cannot run togetherexit

18.1At the very end, the line still holds.───→here18.12───→

MadhusūdanaclassicalJ

Two kinds of nature — divine and demonicexit

18.1Even renouncing splits into three by disposition.───→here18.12───→

ĀnandagiriclassicalB

Three hexads = tat tvam asibetween

15.20Whole teaching named guhyatamaṃ śāstram.───→here18.12───→18.78Colophon: three kāṇḍas, one śāstra.

ĀnandagiriclassicalC

Adhikāra: seeker vs. fulfilledbetween

12.12Bhakti's gradient is jijñāsu-relative.───→here18.12───→18.66Arjuna lacks formal saṃnyāsa-fitness.

ĀnandagiriclassicalE

Pūrvapakṣa via nanu / āśaṅkyabetween

13.1Boundary protected by stylized doubt.───→here18.12───→18.66Closing verse opened by doubt-and-answer.

ĀnandagiriclassicalI

Bhakti carries jñāna, never parallelbetween

12.20Closing the bhakti hexad on jñāna.───→here18.12───→18.66Surrender read inside the niṣṭhā-dvaya frame.

ĀnandagiriclassicalK

Upasaṃhāra — recap as instrumentbetween

15.20Whole śāstra named most-secret-teaching.───→here18.12───→18.66Final word read as the last upasaṃhāra.

VedāntadeśikaclassicalA

The carama-śloka as retroactive bracketbetween

16.5Mā śucaḥ already once before — same shape.───→here18.12───→18.46Worship-by-own-action fixes the ārādhya.

VedāntadeśikaclassicalB

Prapatti — bhakti's access for those the long path defeatsbetween

12.7I lift them out of saṃsāra's ocean.───→here18.12───→18.66The phala-vilamba grief is what 18.66 closes.

VedāntadeśikaclassicalC

Antaryāmin — the indweller as standing referentbetween

15.17The Highest Person: disambiguation summit.───→here18.12───→18.46Worship by one's work reaches the indweller.

VedāntadeśikaclassicalD

Adhikāra — eligibility as architecture, not exceptionbetween

9.33So much more — the sociological span widens.───→here18.12───→18.66The 'sarva' includes 9.32's whole span.

VedāntadeśikaclassicalE

Pūrva-pakṣa — name the rival, close the doorbetween

13.3Knower and field: the boundary is sharp.───→here18.12───→18.66Counterfeit reasonings named, then rejected.

VedāntadeśikaclassicalG

Three yogas — three angles on one configurationbetween

6.47The mad-gatena yogi: the carama-form here.───→here18.12───→18.66The carama-śloka extracts what's common.

VedāntadeśikaclassicalH

Mā śucaḥ — the inclusio of evolving griefbetween

16.5Daivī-asuric grief closed mid-text.───→here18.12───→18.66Final mā-śucaḥ closes the long-path grief.

VedāntadeśikaclassicalI

9.24 — the standing citation for ārādhyabetween

17.4The mode of worship reveals the worshipper.───→here18.12───→18.46Karma-yoga's act IS indweller-worship.

VedāntadeśikaclassicalJ

Sañjaya's frame — evidentiary, not ornamentalbetween

11.50Sañjaya names the viśva-rūpa as witness.───→here18.12───→18.74The frame closes: 'I heard this dialogue.'

RamsukhdasclassicalC

Desire is the root — not actionbetween

6.24Renounce every desire born of will.───→here18.12───→18.49Free of longing everywhere — same goal.

RamsukhdasclassicalD

The three modes (sattva, rajas, tamas) at workbetween

17.2Even faith itself comes in three flavors.───→here18.12───→18.19Knowledge, action, doer, each one threefold.

RamsukhdasclassicalE

Your own work as worshipbetween

4.13The four orders are His own creation.───→here18.12───→18.41Each order's work is born of its nature.

RamsukhdasclassicalF

Surrender — the single shelterbetween

12.6Surrender every act, and He lifts you out.───→here18.12───→18.62Take refuge whole; grace is the road.

RamsukhdasclassicalG

Equanimity in everythingbetween

14.24Past the modes, equal in praise and blame.───→here18.12───→18.54The goal is just sameness toward all.

RamsukhdasclassicalH

All paths arrive at the same roombetween

12.12Even devotion holds its own gradient.───→here18.12───→18.66Devotion's flagship, and the closing door.

RamsukhdasclassicalI

The Lord already inside the heartbetween

15.15Seated in every heart; memory comes from Me.───→here18.12───→18.61He turns all beings mounted on a machine.

Ramsukhdasclassical

Sādhaka Sañjīvanī commentary at this versebetween

───→here18.12───→

ĀnandagiriclassicalD

Praśna-bīja chapter openingsexit

18.1Final chapter compresses seed and answer.───→here18.12───→

ĀnandagiriclassicalF

Which karma? — fourfold typologyexit

18.1Tyāga and saṃnyāsa named distinct.───→here18.12───→

ĀnandagiriclassicalG

Anūdyate, na vidhīyateexit

17.2Threefold faith: tagged at this site.───→here18.12───→

ĀnandagiriclassicalH

Phala-saṃkalpa is the only upādhiexit

18.1Tyāga = renouncing the relationship.───→here18.12───→

ĀnandagiriclassicalL

Akṣarayojanā — word-fit firstexit

18.1Final chapter opens with the same form.───→here18.12───→

VedāntadeśikaclassicalF

Saṅgati — anticipation-and-resolutionexit

18.1Tyāga-question resolves ch. 16-17's typology.───→here18.12───→

RamsukhdasclassicalA

What binds you (and how to let go)exit

18.1Renouncing means cutting the false relationship.───→here18.12───→

RamsukhdasclassicalJ

Divine vs demonic patternsexit

17.5Hard penance off-script is still demonic.───→here18.12───→

Ekrasmodernkarma_yoga

Karma yoga — the apprentice pathbetween · v2

5.12Peace of the released───→here18.12───→18.46Work as worship

Ekrasmodernstress

Stress — panic to shelterbetween · v2

9.22Yogakshema───→here18.12───→18.66Take refuge

Ekrasmodernbhakti

Bhakti — devotion pathbetween · v2

12.13Dear-bhakta description begins───→here18.12───→18.66Take refuge in Me alone

Ekrasmodernvairagya

Vairāgya — dispassion as instrumentbetween · v2

15.5Free of pride and delusion───→here18.12───→18.49Naishkarmya-siddhi

Ekrasmodernleadership

Leadership — svadharma in actionbetween · v2

3.25Wise act as the unwise act───→here18.12───→18.41Duties divided by guṇa

Ekrasmoderntrigunametry

Trigunametry — guṇas as embodied statesbetween · v2

10.36Sattva of the strong───→here18.12───→18.14Five causes of action

Ekrasmodernparadox_of_doership

Paradox of doership — kartṛtvabetween · v2

13.20Prakriti causes, puruṣa enjoys───→here18.12───→18.16Wrong-seer fails the act

Ekrasmodernforgiveness

Forgivenessbetween · other

16.3Tejas, kṣamā, dhṛti───→here18.12───→18.42Brahmaṇa's kṣamā

Madhvaclassicalmadhva_pratibimba

Madhva Pratibimbabetween · other

13.30Seer of non-action by Hari's light───→here18.12───→18.14Viṣṇu the prime mover

Śaṅkaraclassicalshankara_jnana_nishtha

Shankara Jnana Nishthabetween · other

6.1Soft sense of renouncer───→here18.12───→18.49Naishkarmya-siddhi by sannyāsa

ŚaṅkaraclassicalA

Sorrow and delusion are the diseasebetween

4.42Cut the heart's doubt with the sword of knowledge.───→here18.12───→18.66Grieve not — I free you from every sin.

ŚaṅkaraclassicalB

Knowledge alone, with all action laid downbetween

6.1The fire-keeper is renouncer only in a soft sense.───→here18.12───→18.49Action-freedom comes from full renunciation.

ŚaṅkaraclassicalC

Knowledge plus action will not save youbetween

5.2Each path bears fruit by its own working.───→here18.12───→18.66The combined-path view named and dismantled.

ŚaṅkaraclassicalD

The fit student vs the unfit studentbetween

5.6Renunciation is hard without yoga first.───→here18.12───→18.41Each order's work is born of its own nature.

ŚaṅkaraclassicalE

Ignorance is the only enemybetween

13.2One Self lights every body as one sun lights all.───→here18.12───→18.66Beginningless habit ends only with self-knowledge.

ŚaṅkaraclassicalI

The lover and the knower are one personbetween

12.20Living this teaching itself is the highest devotion.───→here18.12───→18.55Knowledge-standing IS the highest devotion.

ŚaṅkaraclassicalJ

Scripture stands behind every claimbetween

15.1The world-tree is the tree of the Kaṭha.───→here18.12───→18.66Renounce all dharmas — śruti ratifies.

ŚaṅkaraclassicalK

Liberation while still embodiedbetween

13.34One Self, untouched, in every body.───→here18.12───→18.49Action-freedom is standing in immediate liberation.

RāmānujaclassicalB

The śāstra is one bracket (2.12 → 18.66)between

11.1Arjuna confirms the bracket from inside.───→here18.12───→18.66The teaching closes with one command.

RāmānujaclassicalD

Karma-yoga as kainkarya (worship)between

11.55Five clauses, one shelter: mat-karma-kṛt.───→here18.12───→18.46Worship by your own work.

RāmānujaclassicalE

Bhakti as continuous recollectionbetween

12.7I lift them across.───→here18.12───→18.65Recollection like sight: the final command.

RāmānujaclassicalG

Māyā is real causal powerbetween

13.2Those who posit ajñāna in Brahman fail.───→here18.12───→18.61The yantrin reading forecloses the residue.

RāmānujaclassicalH

Prapatti / śaraṇāgati — universal upāyabetween

15.4Find the Origin and take refuge in him.───→here18.12───→18.62Take refuge whole-being.

RāmānujaclassicalI

Vibhūti as evidence for antaryāminbetween

13.2The whole vibhūti clinches sāmānādhikaraṇya.───→here18.12───→18.42Even brāhmaṇa grounded here.

RāmānujaclassicalJ

Śeṣa-śeṣī · pati-vrata similebetween

12.7I lift him across.───→here18.12───→18.65You are dear to Me — I promise.

RāmānujaclassicalK

Tri-guṇa diagnostic for the bhaktabetween

18.7Wrong renunciation.───→here18.12───→18.19Each instrument threefold.

MadhvaclassicalT2

Soul depends on Lord — the gap that does not closebetween

15.8The Lord carries the soul from body to body.───→here18.12───→18.14Of the five causes, Viṣṇu is the prime mover.

MadhvaclassicalT5

Mirror-and-image — how seeming-action worksbetween

13.30The seer of non-action sees by Hari's light.───→here18.12───→18.14Among the five causes Viṣṇu is the doer.

MadhvaclassicalT6

Citation is the spine — texts carry the loadbetween

14.3Kāṣāyaṇa-śruti gives three goddesses one job each.───→here18.12───→18.14Āyāsya-śruti closes the agency question.

MadhvaclassicalT9

Devotion and grace — what knowledge cannot do alonebetween

12.5The personal route is easier — by design.───→here18.12───→18.66Drop every refuge, take the One refuge.

MadhvaclassicalT11

Only revealed scripture decides — reason alone cannotbetween

15.15The Veda's whole knowable is named as Hari.───→here18.12───→18.66The closing verdict is sealed by its own authority.

MadhvaclassicalT12

Closure by gloss — the small repertoirebetween

17.14'Worship of gods' is worship of the One.───→here18.12───→18.65'Me' at the end carries fifteen chapters of gloss.

VallabhaclassicalA

Two paths — rule-bound and grace-onlybetween

12.20The dear devotee holds the teaching fast.───→here18.12───→18.66Drop every duty; take refuge in Me alone.

VallabhaclassicalB

Grace alone — the technical markbetween

14.26Beyond the modes is grace-rooted love.───→here18.12───→18.66Final verse — pure grace, nothing else.

VallabhaclassicalC

Drop the doer, not the deedbetween

18.1The closing chapter reopens this question.───→here18.12───→18.66Drop only rival worships, never your nature.

VallabhaclassicalF

Soul as part of the highest Personbetween

15.15The Lord seated in every heart is the witness.───→here18.12───→18.55By love alone the soul knows what and whose it is.

VallabhaclassicalG

The Lord plays — calf-affection, not contractbetween

12.1The object of love is the puruṣottama himself.───→here18.12───→18.65The chariot-driving Lord is the calf-affection ocean.

VallabhaclassicalH

Stilling the mind — into the Lordbetween

12.14Steady, restrained, mind and intellect bound to Me.───→here18.12───→18.66The avatāra exists for the sake of total mind-rest.

VallabhaclassicalI

A closed three-source citation gridbetween

15.7Three Brahmasūtras quoted in the soul-as-part verse.───→here18.12───→18.55The Nibandha's sevā-section names the means.

Ekrasmodernanger_management

Anger Managementexit · other

16.22Released from the three gates───→here18.12───→

RāmānujaclassicalC

Three ṣaṭkas (1–6 / 7–12 / 13–18)exit

18.1The closing chapter gathers all questions.───→here18.12───→

MadhvaclassicalT1

Hari is supreme — the running reading-ruleexit

17.23Oṃ-tat-sat names the Lord, three times.───→here18.12───→

MadhvaclassicalT7

Action and knowledge — never rivalsexit

18.2The ritualists' śruti fixes the closing definition.───→here18.12───→

VallabhaclassicalD

Chapter-opening preludesexit

18.1Closing chapter's prelude seals the program.───→here18.12───→

VallabhaclassicalJ

Strategic silence — pointers, not absencesexit

17.12The threefold yajña/dāna/tapas catalogue is skipped.───→here18.12───→

ŚrīdharaclassicalA

The Gītā as raft across griefbetween

13.2For their rescue, truth-knowledge is uttered.───→here18.12───→18.66I shall release you from every wrong.

ŚrīdharaclassicalB

The Lord descends out of compassionbetween

11.43Teacher, and teacher's teacher beyond compare.───→here18.12───→18.64Hear the supreme word spoken because dear.

ŚrīdharaclassicalC

Devotion is both the way and the homebetween

14.26Unwavering love fits one for brahman.───→here18.12───→18.55Through love alone I am known in truth.

ŚrīdharaclassicalF

The Lord inside as inner rulerbetween

15.15Seated in every heart; memory comes from Me.───→here18.12───→18.62Let go of self-claim; take refuge there.

ŚrīdharaclassicalG

Soul as His portion, neither cut nor identicalbetween

15.7The soul is My portion, wrapped in unknowing.───→here18.12───→18.55He enters Me; he is not absorbed away.

ŚrīdharaclassicalJ

Insight given as a gift, not earned alonebetween

10.11I dispel the dark of unknowing for them.───→here18.12───→18.65By My grace, you reach Me through what is given.

ŚrīdharaclassicalL

Chapter prefaces as the bhāṣya's spineexit

18.1The eighteenth gathers the whole Gītā in one.───→here18.12───→

Gauravmodernchaplaincy_kit_of_tools

Chaplaincy Kit Of Toolsbetween

17.15Mantra and speech. 'Anudvega-karam vakyam satyam priya-hitam cha yat, svadhyaya-───→here18.12───→18.61Astrology-as-externalizer and karma-as-frame for why-bad-things-happen. 'Ishvara

Gauravmodernheart_leadership

Heart Leadershipbetween

12.14'Santushtah satatam yogi yatatma dridha-nishchayah.' Always content, self-contro───→here18.12───→18.61'Ishvarah sarva-bhutanam hrid-deshe'rjuna tishthati.' The Lord stands in the hea

Gauravmoderninterfaith_cosmology

Interfaith Cosmologybetween

13.27'Samam sarveshu bhuteshu tishthantam parameshvaram.' The same Lord seated equal ───→here18.12───→18.46'Yatah pravrittir bhutanam yena sarvam idam tatam, sva-karmana tam abhyarchya si

Gauravmodernkarma_yoga_hand

Karma Yoga Handbetween

11.32Wrist, kalai. Kala, time. 'Kalo'smi loka-kshaya-krit pravriddhah.' Gaurav arrive───→here18.12───→18.47Pointing finger. Svadharma. 'Shreyan svadharmo vigunah para-dharmat svanushthita

Gauravmodernsanatana_dharma_101

Sanatana Dharma 101between

13.27Atman / Brahman pillar. 'Samam sarveshu bhuteshu tishthantam parameshvaram.' The───→here18.12───→18.66Closing pillar in the longer CHI deliveries. 'Sarva-dharman parityajya mam ekam

AbhinavaguptaclassicalB

Recognition, not additionbetween

11.55See the world as Śiva's own body.───→here18.12───→18.73Confusion gone — but Anugītā still waits.

AbhinavaguptaclassicalE

Field and field-knower as Parameśvarabetween

15.16Two persons inside the field, one beyond.───→here18.12───→18.61He turns all beings like a great machine.

AbhinavaguptaclassicalG

Saṃvit: one referent under many namesbetween

12.5Every 'Me' from Krishna is Śiva-consciousness speaking.───→here18.12───→18.62Three names yoked — one referent sealed.

AbhinavaguptaclassicalH

Bhakti as non-dual recognitionbetween

12.2Two paths reconciled — one gracious face.───→here18.12───→18.65Four parallel ways of saying one thing.

AbhinavaguptaclassicalI

Anugraha: grace as the active powerbetween

11.35By grace-nature, the secret discloses itself.───→here18.12───→18.62Peace by grace — never by accumulation of work.

Gauravmoderncivilizational_air_conditioning

Civilizational Air Conditioningexit

16.21'Tri-vidham narakasyedam dvaram nashanam atmanah, kamah krodhas tatha lobhah.' T───→here18.12───→

AbhinavaguptaclassicalF

Three guṇas: contractions of one consciousnessexit

17.2Even faith is graded through the three.───→here18.12───→

JayatīrthaclassicalC

Refuting Śaṅkara-style readings, named or unnamedbetween

15.16Refusing kṣara=inert, akṣara=soul.───→here18.12───→18.66Drop varṇāśrama too is blocked here.

JayatīrthaclassicalF

Bhakti-tāratamya: gradation among devotees, gradation in fruitbetween

12.20Dear devotee is at the apex.───→here18.12───→18.66All-dharma surrender is the apex grade.

JayatīrthaclassicalI

Lakṣaṇā-control — literal preferred when availablebetween

15.16Bhūta covers jīva; literal range holds.───→here18.12───→18.66Dharma as upalakṣaṇa of its own results.

JayatīrthaclassicalD

Saṅgati declared at the head of every adhyāyaexit

18.1Renunciation closes; threads converge.───→here18.12───→

JayatīrthaclassicalH

Pūrva-pakṣa explicit — nanu / iti cet / ity ata āhaexit

18.11No full renouncer; tyāga is of fruit.───→here18.12───→

Śabda · lemmas (14 unique · 14 occurrences)

प्रेत्य pre — to set forth, urge on (pra- + √i) · conv
कर्मणः karman — action, deed, the law of action · genitive neuter singular noun

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अनिष्टम् aniṣṭa — undesired, unwanted (a- + iṣṭa, from √iṣ) · nominative neuter singular noun
इष्टम् √iṣ — to wish, desire (verbal root) · nominative neuter singular participle noun
मिश्रम् miśra — mixed, mingled · nominative neuter singular noun
च ca — and; (homonym: also the consonant ca)
त्रिविधम् trividha — threefold, of three kinds (tri 'three' + vidha 'kind') · nominative neuter singular noun
फलम् phala — fruit, result · nominative neuter singular noun
भवति √bhū — to be, become; the earth (verbal root / noun) · present indicative 3rd person singular verb
अत्यागिनाम् atyāgin — non-renouncer (a- + tyāgin) · genitive masculine plural noun
न na — not (negation particle)
तु tu — but, on the other hand (particle)
संन्यासिनाम् saṃnyāsin — renunciate (sam- + ni- + √as + -in) · genitive masculine plural noun
क्वचिद् kvacid — anywhere, sometimes (kva + cid)

Praśna · so what (7)

01If the same outward action — giving to charity, doing one's job — can bind or liberate depending solely on the inner stance of the actor, what does this imply about the primacy of interiority over externally observable virtue?
02Shankara insists that even nominal renunciation of fruit does not stop rebirth without Self-knowledge (jnana). Does this mean ethical action is structurally insufficient for liberation, and ethics is only preparatory? What are the stakes of that claim?

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03The verse distinguishes three fruit-types that map to cosmological destinations (hell / heaven / human). In a secular framework, what would 'undesired', 'desired', and 'mixed' consequences of action look like — and does the classification still hold?
04Ramanuja re-routes the fruit of obligatory rites to Bhagavan as kainkarya (service). Does this solve the problem of karmic binding or merely transfer ownership — and is transferred ownership meaningfully different from no ownership?
05Madhusudana's dialectic implies the karma-phala-tyagi is on a continuum, not at the terminus. What does it feel like to be mid-path — acting without clinging to results — before the full dissolution of avidya? Is that a sustainable life-stance?
06The verse appears only in the context of the taxonomy of sannyasa and tyaga (BG 18.2-12). Why does Krishna introduce karma-phala consequences here rather than earlier? What does the placement tell us about the architecture of the Gita's argument?
07Sridhara extends 'sannyasi' to any karma-phala-tyagi, effectively democratizing the liberation-path. If liberation is accessible to the committed householder without monastic vows, what is the remaining function of institutional renunciation?

Vyavahāra · try it in your life

Advaita

When you complete a project at work, notice the moment the mind immediately attaches to recognition, promotion, or fear of failure. That attachment — not the work itself — is avidya's signature. Practice completing each task as if the 'you' who receives the outcome is a conceptual overlay on pure awareness, then watch whether the work actually improves.

Dvaita

Treat your skills, talents, and results as belonging to the one who gave them. In moments of pride after success, or despair after failure, insert the recognition: 'Hari is the independent agent; I am dependent.' This is not self-erasure but accurate metaphysics — and Madhva's claim is that accuracy itself is liberating.

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Bhakti

Sridhara's broadened 'sannyasi' means you don't need a monastery. If you can do your day's duties — parenting, earning, caregiving — while mentally offering their fruits to Ishvara (the Lord), you qualify. The practical test: can you perform the same action on a day when no one will know, no praise will come? That equanimity is the marker.

Advaita-Bhakti

Madhusudana's synthesis suggests a graded practice: begin with karma-phala-tyaga (releasing attachment to outcomes) as a daily habit, understanding this clears sattva (purity) toward jnana (knowledge). Do not pretend to have arrived at full Self-knowledge prematurely — that is spiritual bypassing. Stay honest about where on the continuum you are, and let bhakti (devotion) carry you forward.

Adhiṣṭhāna · substrate signature

substratev2.6-frozen

parserByT5-Sanskrit-multitask (Nehrdich/Hellwig/Keutzer EMNLP 2024)

mūlaBelvalkar critical edition (BORI 1947), via Ambuda multi-witness

show all metadata

weightsa=1 · b=0.01 · e_v=0.005 · z=0.2 · h=0 · th=0.01

anchorfit on Ramsukhdas's Sādhak Sañjīvanī (1980), frozen across the eight-commentator panel; cross-validated R@4 = 71.6% on Śaṅkara

extracted2026-04-21

methodPaper 1, Section II.B

↓ view raw per-verse object (JSON)↗ per-verse-object schema ↗ substrate code (MIT) + data (CC-BY 4.0)

The schema generalizes to any bounded-polysemy corpus with discrete primary text units, attested witness traditions, identifiable schools, and formal substrate. Port the per-verse object; refit weights on a domain-appropriate Layer-3 anchor; ship.

Bhagavad Gītā Chapter 18, Verse 12: Krishna to Arjuna — Mokṣa-Sannyāsa-Yoga